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field. The inspiration of the Hebrew punctuation having been given up, the great orthodox body fell back upon the remainder of the theory, and intrenched this more strongly than ever: the theory that the Hebrew language was the first of all languages--that which was spoken by the Almighty, given by him to Adam, transmitted through Noah to the world after the Deluge--and that the "confusion of tongues" was the origin of all other languages. In giving account of this new phase of the struggle, it is well to go back a little. From the Revival of Learning and the Reformation had come the renewed study of Hebrew in the fifteenth and sixteenth centuries, and thus the sacred doctrine regarding the origin of the Hebrew language received additional authority. All the early Hebrew grammars, from that of Reuchlin down, assert the divine origin and miraculous claims of Hebrew. It is constantly mentioned as "the sacred tongue"--sancta lingua. In 1506, Reuchlin, though himself persecuted by a large faction in the Church for advanced views, refers to Hebrew as "spoken by the mouth of God." This idea was popularized by the edition of the Margarita Philosophica, published at Strasburg in 1508. That work, in its successive editions a mirror of human knowledge at the close of the Middle Ages and the opening of modern times, contains a curious introduction to the study of Hebrew, In this it is declared that Hebrew was the original speech "used between God and man and between men and angels." Its full-page frontispiece represents Moses receiving from God the tables of stone written in Hebrew; and, as a conclusive argument, it reminds us that Christ himself, by choosing a Hebrew maid for his mother, made that his mother tongue.