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re-echoed from England. The Rev. Dr. Baylee, Principal of the College of St. Aidan's, declared, "With regard to the varieties of human language, the account of the confusion of tongues is receiving daily confirmation by all the recent discoveries in comparative philology." So, too, in the same year (1870), in the United Presbyterian Church of Scotland, Dr. John Eadie, Professor of Biblical Literature and Exegesis, declared, "Comparative philology has established the miracle of Babel." A skill in theology and casuistry so exquisite as to contrive such assertions, and a faith so robust as to accept them, certainly leave nothing to be desired. But how baseless these contentions are is shown, first, by the simple history of the attitude of the Church toward this question; and, secondly, by the fact that comparative philology now reveals beyond a doubt that not only is Hebrew not the original or oldest language upon earth, but that it is not even the oldest form in the Semitic group to which it belongs. To use the words of one of the most eminent modern authorities, "It is now generally recognised that in grammatical structure the Arabic preserves much more of the original forms than either the Hebrew or Aramaic." History, ethnology, and philology now combine inexorably to place the account of the confusion of tongues and the dispersion of races at Babel among the myths; but their work has not been merely destructive: more and more strong are the grounds for belief in an evolution of language. A very complete acceptance of the scientific doctrines has been made by Archdeacon Farrar, Canon of Westminster. With a boldness which in an earlier period might have cost him dear, and which merits praise even now for its courage, he says: "For all reasoners except that portion of the clergy who in all ages have been found among the bitterest enemies