"Negiloth" means stringed instruments; it indicates the kind of accompaniment with which the psalm was to be sung. "Nehiloth" signifies pipes or flutes, perhaps wind instruments in general. The inscription "To the Chief Musician" means, probably, "For the Leader of the Choir," and indicates that the original copy of the psalm thus inserted in the book was one that had belonged to the chorister in the old temple. "Upon Shemimith" means "set for bass voices;" "Upon Alamoth," "set for female voices." "Upon Muthlabben," a curious transliteration, means "arranged for training the soprano voices." Professor Murray supposes that this particular psalm was used for rehearsal by the women singers. Some of these inscriptions designate the airs to which the psalms were set, part of which seem to be sacred, and part secular. Such is "Shushan Eduth," over Psalm lx., meaning "Fair as lilies is thy law," apparently the name of a popular religious air. Another, probably secular, is over Psalm xxii., "Aijeleth Shahar," "The stag at dawn," and another, over Psalm 1vi., "Jonathelem Rechokim," which is, being interpreted, "O silent dove, what bringest thou us from out the distance?" These inscriptions and many other features of this ancient Hebrew poetry have furnished puzzles for the unlearned and problems for the scholars, but the meaning of the psalms themselves is for the most part clear enough. The humble disciple pauses with some bewilderment over "Neginoth" or "Michtam;" he classes them perhaps among the mysteries which the angels desire to look into; but when he reads a little farther on, "The Lord is my shepherd; I shall not want;" or "God is our refuge and strength, a very present help in trouble;" or "Create in me a clean heart, O God, and renew a right spirit within me," he knows full well what these words mean. There is no life so lofty that these psalms do not lift up a standard before it; there is no life so lowly that it does not find in them words that utter its deepest humility and its faintest trust. Wherever we are these psalms find us; they search the deep things of our hearts; they bring to us the great things of God. Of how many heroic characters have these old temple songs been the inspiration! Jewish saints and patriots chanted them in the synagogue and on the battle-field; apostles and evangelists sung them among perils of the wilderness, as they traversed the rugged paths of Syria and Galatia and Macedonia; martyrs in Rome softly hummed them when the lions near at hand were crouching for their prey: in German forests, in Highland glens, Lutherans and Covenanters breathed their lives out through their cadences; in every land penitent souls have found in them words to tell the story of their sorrow, and victorious souls the voices of their triumph; mothers watching their babes by night have cheered the vigil by singing them; mourners walking in lonely ways have been lighted by the