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language, the interpretation of Scripture, and the like. In these he combated the prevalent idea that Hebrew was the primitive tongue, expressed the opinion that in the plural form of the word used in Genesis for God, "Elohim," there is a trace of Chaldean polytheism, and, in his discussion on the serpent who tempted Eve, curiously anticipated modern geological and zoological ideas by quietly confessing his inability to see how depriving the serpent of feet and compelling him to go on his belly could be punishment--since all this was natural to the animal. He also ventured quasi-scientific explanations of the confusion of tongues at Babel, the destruction of Sodom, the conversion of Lot's wife into a pillar of salt, and the dividing of the Red Sea. As to the Pentateuch in general, he completely rejected the idea that it was written by Moses. But his most permanent gift to the thinking world was his answer to those who insisted upon the reference by Christ and his apostles to Moses as the author of the Pentateuch. The answer became a formula which has proved effective from his day to ours: "Our Lord and his apostles did not come into this world to teach criticism to the Jews, and hence spoke according to the common opinion." Against all these scholars came a theological storm, but it raged most pitilessly against Le Clerc. Such renowned theologians as Carpzov in Germany, Witsius in Holland, and Huet in France berated him unmercifully and overwhelmed him with assertions which still fill us with wonder. That of Huet, attributing the origin of pagan as well as Christian theology to Moses, we have already seen; but Carpzov showed that Protestantism could not be outdone by Catholicism when he declared, in the face of all modern knowledge, that not only the matter but the exact form and words of the Bible had been divinely transmitted to the modern