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of one of the languages resulting from "the confusion." He makes man the inventor of speech, and resorts to raillery: speaking against his opponent Eunomius, he says that, "passing in silence his base and abject garrulity," he will "note a few things which are thrown into the midst of his useless or wordy discourse, where he represents God teaching words and names to our first parents, sitting before them like some pedagogue or grammar master." But, naturally, the great authority of Origen, Jerome, and Augustine prevailed; the view suggested by Lucretius, and again by St. Gregory of Nyssa, died, out; and "always, everywhere, and by all," in the Church, the doctrine was received that the language spoken by the Almighty was Hebrew,--that it was taught by him to Adam,--and that all other languages on the face of the earth originated from it at the dispersion attending the destruction of the Tower of Babel.(414) (414) For Lucretius's statement, see the De Rerum Natura, lib. v, Munro's edition, with translation, Cambridge, 1886, vol. iii. p. 141. For the opinion of Gregory of Nyssa, see Benfey, Geschichte der Sprachwissenschaft in Deutschland, Munchen, 1869, p. 179; and for the passage cited, see Gregory of Nyssa in his Contra Eunomium, xii, in Migne's Patr. Graeca, vol. ii, p. 1043. For St. Jerome, see his Epistle XVIII, in Migne's Patr. Lat., vol. xxii, p. 365. For citation from St. Augustine, see the City of God, Dod's translation, Edinburgh, 1871, vol. ii, p. 122. For citation from Origen, see his Homily XI, cited by Guichard in preface to L'Harmonie Etymologique, Paris, 1631, lib. xvi, chap. xi. For absolutely convincing proofs that the Jews derived the Babel and other legends of their sacred books fro the Chaldeans, see George Smith, Chaldean Account of Genesis, passim; but especially for a