book of Daniel. Happily, though, the Ptolemaic astronomy and witchcraft, and the Genesis legends of Creation, and the prophecies regarding Antichrist, and the early date of the book of Daniel have now been relegated to the limbo of delusions, Christianity has but come forth the stronger.
Nothing seemed less likely than that such a vast intrenched camp as that of which Oxford was the center could be carried by an effort proceeding from a few isolated German and Dutch scholars. Yet it was the unexpected which occurred; and it is instructive to note that, even at the period when the champions of the older thought were to all appearance impregnably intrenched in England, a way had been opened into their citadel, and that the most effective agents in preparing it were really the very men in the universities and cathedral chapters who had most distinguished themselves by uncompromising and intolerant orthodoxy.
A rapid survey of the history of general literary criticism at that epoch will reveal this fact fully. During the last decade of the seventeenth century there had taken place the famous controversy over the Letters of Phalaris, in which, against Charles Boyle and his supporters at Oxford, was pitted Richard Bentley at Cambridge, who insisted that the letters were spurious. In the series of battles royal which followed, although Boyle, aided by Atterbury, afterward so noted for his mingled ecclesiastical and political intrigues, had gained a temporary triumph by wit and humor, Bentley's final attack had proved irresistible. Drawing from the stores of his wonderfully wide and minute knowledge, he showed that the letters could not have been written in the time of Phalaris—proving this by an exhibition of their style, which could not then have been in use, of their reference to events which had not then taken place, and of a mass of considerations which no one but a scholar almost miraculously gifted could have marshaled so fully. The controversy had attracted attention not only in England but throughout Europe. With Bentley's reply it had ended. In spite of public applause at Atterbury's wit, scholars throughout the world acknowledged Bentley's victory: he was recognized as the foremost classical scholar of his time; the mastership of Trinity, which he accepted, and the Bristol bishopric, which he rejected, were his formal reward.
Although in his new position as head of the greatest college in England, he went to extreme lengths on the orthodox side in biblical theology, consenting even to support the doctrine that the Hebrew punctuation was divinely inspired, this was as nothing compared with the influence of the system of criticism which he introduced into English studies of classical literature in preparing
