some of them comical. In 1842 came the seventh
edition. In this the first part of the old article on Philology which
had appeared in the third, fourth, and fifth editions was printed, but
the supernatural part was mainly cut out. Yet we find a curious
evidence of the continued reign of chaos in a foot-note inserted by
the publishers, disavowing any departure from orthodox views. In 1859
appeared the eighth edition. This abandoned the old article completely,
and in its place gave a history of philology free from admixture of
scriptural doctrines.

Finally, in the year 1885, appeared the ninth edition, in which
Professors Whitney of Yale and Sievers of Tubingen give admirably and in
fair compass what is known of philology, making short work of the sacred
theory--in fact, throwing it overboard entirely.

IV. TRIUMPH OF THE NEW SCIENCE.

Such was that chaos of thought into which the discovery of Sanskrit
suddenly threw its great light. Well does one of the foremost modern
philologists say that this "was the electric spark which caused the
floating elements to crystallize into regular forms." Among the first to
bring the knowledge of Sanskrit to Europe were the Jesuit missionaries,
whose services to the material basis of the science of comparative
philology had already been so great; and the importance of the new
discovery was soon seen among all scholars, whether orthodox or
scientific. In 1784 the Asiatic Society at Calcutta was founded, and
with it began Sanskrit philology. Scholars like Sir William Jones,
Carey, Wilkins, Foster, Colebrooke, did noble work in the new field. A
new spirit brooded over that chaos, and a great new orb of science was
evolved.

The little group of scholars who gave themselves up to these researches,
though almost without exception reverent Christians, were recognised
at once by theologians as mortal foes of the whole sacred theory of
language. Not only was the dogma of the multiplication of languages
at the Tower of Babel swept out of sight by the new discovery, but the
still more vital dogma of the divine origin of language, never
before endangered, was felt to be in peril, since the evidence became
overwhelming that so many varieties had been produced by a process of
natural growth.

Heroic efforts were therefore made, in the supposed interest of
Scripture, to discredit the new learning. Even such a man as Dugald
Stewart declared that the discovery of Sanskrit was altogether
f