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to exert themselves to prevent injury to the statue and to the eminent scholars who unveiled it. But the ideas of Spinoza at last secured recognition. They had sunk deeply into the hearts and minds of various leaders of thought, and, most important of all, into the heart and mind of Lessing; he brought them to bear in his treatise on the Education of the World, as well as in his drama, Nathan the Wise, and both these works have spoken with power to every generation since. In France, also, came the same healthful evolution of thought. For generations scholars had known that multitudes of errors had crept into the sacred text. Robert Stephens had found over two thousand variations in the oldest manuscripts of the Old Testament, and in 1633 Jean Morin, a priest of the Oratory, pointed out clearly many of the most glaring of these. Seventeen years later, in spite of the most earnest Protestant efforts to suppress his work, Cappellus gave forth his Critica Sacra, demonstrating not only that the vowel pointing of Scripture was not divinely inspired, but that the Hebrew text itself, from which the modern translations were made, is full of errors due to the carelessness, ignorance, and doctrinal zeal of early scribes, and that there had clearly been no miraculous preservation of the "original autographs" of the sacred books. While orthodox France was under the uneasiness and alarm thus caused, appeared a Critical History of the Old Testament by Richard Simon, a priest of the Oratory. He was a thoroughly religious man and an acute scholar, whose whole purpose was to develop truths which he believed healthful to the Church and to mankind. But he denied that Moses was the author of the Pentateuch, and exhibited the internal evidence, now so