ters were also a divine gift given to Adam; but as we go on in the eighteenth century we find theological opinion inclining to the belief that this gift was reserved for Moses. This, as we have seen, was the view of St. John Chrysostom; and an eminent English divine early in the eighteenth century, John Johnson, Vicar of Kent, echoed it in the declaration concerning the alphabet, that "Moses first learned it from God by means of the lettering on the tables of the law." But here a difficulty arose: the biblical statement that God commanded Moses to "write in a book as decreed concerning Amalek" before he went up into Sinai. With this the good vicar grapples manfully. He supposes that God had previously concealed the tables of stone in Mount Horeb, and that Moses, "when he kept Jethro's sheep thereabout, had free access to these tables, and perused them at discretion, though he was not permitted to carry them down with him." Our author then asks for what other reason could God have kept Moses up in the mountain forty days at a time, except to teach him to write; and says, "It seems highly probable that the angel gave him the alphabet of the Hebrew, or in some other way unknown to us became his guide."
But this theory of letters was soon to be doomed like the other parts of the sacred theory. Studies in Comparative Philology based upon researches in India, began to be re-enforced by facts regarding the inscriptions in Egypt, the cuneiform inscriptions of Assyria, the legends of Chaldea, and the folk-lore of China, where it was found in their sacred books that the animals were named by Fohi, and with such wisdom and insight that every name disclosed the nature of the corresponding animal.
But, although the old theory was doomed, heroic efforts were still made to support it. In 1788 James Beattie, in all the glory of his Oxford doctorate and royal pension, made a tremendous onslaught, declaring the new system of philology to be "degrading to our nature." He says that the theory of the natural development of language is simply due to the beauty of Lucretius' poetry. But his main weapon is ridicule, and in this he shows himself a master. He tells the world, "The following paraphrase has nothing of the elegance of Horace or Lucretius, but seems to have all the elegance that so ridiculous a doctrine deserves":
| " | When men out of the earth of old |
| A dumb and beastly vermin crawled; | |
| For acorns, first, and holes of shelter, | |
| They tooth and nail, and helter skelter, | |
| Fought fist to fist; then with a club | |
| Each learned his brother brute to drub; | |
| Till, more experienced grown, these cattle | |
| Forged fit accoutrements for battle. |
