BEFORE beginning our explanation of the principal pasages of the Holy Scriptures, according to the principles of the astonishing language, the existence of which we have just pointed at, we should most heartily wish to present, to our reader, the dictionary which has guided us. But, as the words of Rousseau will apply to this case, that our book would be as large as the world, and then we should not have exhausted our subject, we will limit ourselves to a few very general data ; simple keys, by means of which the reader can, by himself, penetrate farther into the immense domains of nature. Meanwhile, our whole dictionary will be reduced to the following words:
I. GOD; LOVE, TRUTH.
II. SUN; HEAT, LIGHT.
III. MAN; GOODNESS, KNOWLEDGE.
IV. LIVE; EAT, DRINK:
V. ANIMAL KINGDOM; VEGETABLE KINGDOM, MINERAL KINGDOM.
VI. CREATION ; PRODUCTION, DESTRUCTION.
VII. SUBSTANCE; FORM, COLOR.
VIII. TO WALK; TO ASCEND, TO DESCEND.
XI. MIDST ; RIGHT, LEFT.
X. 'POINTS; NUMBERS, ELEMENTS.
L-GOD; LOVE, TRUTH. Because God, in his first essence, is the Great-Whole, the Infinite Being, he is nothing for us, unless he concentrate the rays of his eternal glory upon a determined point; in other words, unless he present himself to man, under man's image and likeness. Indeed, we cannot perceive, or grasp the idea of God, even when we consider him in the first great division of his being, as love, goodness, or power and as truth, order, or wisdom. Not only does his being already escape us, when we turn our attention to those two great attributes, but those attributes themselves are not known to us, save by the natural emblems of which they are the abstractions. How, indeed, can we know. love, if not by the heart? And how can we know truth, if not by the objects that reveal it to us? Thus arises an absolute im-