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their worst while awaiting the French Revolution, but was at once delivered up to the Mayence authorities and again thrown into prison. The Pope, Pius VI, now intervened with a brief on Isenbiehl's book, declaring it "horrible, false, perverse, destructive, tainted with heresy," and excommunicating all who should read it. At this, Isenbiehl, declaring that he had written it in the hope of doing a service to the Church, recanted, and vegetated in obscurity until his death in 1818. But, despite theological faculties, prince-bishops, and even popes, the new current of thought increased in strength and volume, and into it at the end of the eighteenth century came important contributions from two sources widely separated and most dissimilar. The first of these, which gave a stimulus not yet exhausted, was the work of Herder. By a remarkable intuition he had anticipated some of those ideas of an evolutionary process in nature and in literature which first gained full recognition nearly three quarters of a century after him; but his greatest service in the field of biblical study was his work, at once profound and brilliant, The Spirit of Hebrew Poetry. In this field he eclipsed Bishop Lowth. Among other things of importance, he showed that the Psalms were by different authors and of different periods--the bloom of a great poetic literature. Until his time no one had so clearly done justice to their sublimity and beauty; but most striking of all was his discussion of Solomon's Song. For over twenty centuries it had been customary to attribute to it mystical meanings. If here and there some man saw the truth, he was careful, like Aben Ezra, to speak with bated breath. The penalty for any more honest interpretation was seen, among Protestants, when Calvin and Beza persecuted Castellio, covered him with