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Sanscrit philology made in the latter half of the eighteenth century and the first half of the nineteenth, by Sir William Jones, Carey, Wilkins, Foster, Colebrooke, and others, had met at first with some opposition from theologians. The declaration by Dugald Stewart that the discovery of Sanscrit was fraudulent, and its vocabulary and grammar patched together out of Greek and Latin, showed the feeling of the older race of biblical students. But researches went on. Bopp, Burnouf, Lassen, Weber, Whitney, Max Muller, and others continued the work during the nineteenth century. More and more evident became the sources from which many ideas and narratives in our own sacred books had been developed. Studies in the sacred books of Brahmanism, and in the institutions of Buddhism, the most widespread of all religions, its devotees outnumbering those of all branches of the Christian Church together, proved especially fruitful in facts relating to general sacred literature and early European religious ideas. Noteworthy in the progress of this knowledge was the work of Fathers Huc and Gabet. In 1839 the former of these, a French Lazarist priest, set out on a mission to China. Having prepared himself at Macao by eighteen months of hard study, and having arrayed himself like a native, even to the wearing of the queue and the staining of his skin, he visited Peking and penetrated Mongolia. Five years later, taking Gabet with him, both disguised as Lamas, he began his long and toilsome journey to the chief seats of Buddhism in Thibet, and, after two years of fearful dangers and sufferings, accomplished it. Driven out finally by the Chinese, Huc returned to Europe in 1852, having made one of the most heroic, self-denying, and, as it turned out, one of the most valuable efforts