_Deutsche Liebe_, written both in German and English. He had by this time become an extensive contributor to English periodical literature, and had written several of the essays subsequently collected as _Chips from a German Workshop_. The most important of them was the fascinating essay on "Comparative Mythology" in the _Oxford Essays_ for 1856. His valuable _History of Ancient Sanskrit Literature_, so far as it illustrates the primitive religion of the Brahmans (and hence the Vedic period only), was published in 1850. Though Max Müller's reputation was that of a comparative philologist and orientalist, his professional duties at Oxford were long confined to lecturing on modern languages, or at least their medieval forms. In 1860 the death of Horace Hayman Wilson, professor of Sanskrit, seemed to open a more congenial sphere to him. His claims to the succession seemed incontestable, for his opponent, Monier Williams, though well qualified as a Sanskritist, lacked Max Müller's brilliant versatility, and although educated at Oxford, had held no University office. But Max Müller was a Liberal, and the friend of Liberals in university matters, in politics, and in theology, and this consideration united with his foreign birth to bring the country clergy in such hosts to the poll that the voice of resident Oxford was overborne, and Monier Williams was elected by a large majority. It was the one great disappointment of Max Müller's life, and made a lasting impression upon him. It was, nevertheless, serviceable to his influence and reputation by permitting him to enter upon a wider field of subjects than would have been possible otherwise. Directly, Sanskrit philology received little more from him, except in connexion with his later undertaking of _The Sacred Books of the East_; but indirectly he exalted it more than any predecessor by proclaiming its commanding position in the history of the human intellect by his _Science of Language_, two courses of lectures delivered at the Royal Institution in 1861 and 1863. Max Müller ought not to be described as "the introducer of comparative philology into England." Prichard had proved the Aryan affinities of the Celtic languages by the methods of comparative philology so long before as 1831; Winning's _Manual of Comparative Philology_ had been published in 1838; the discoveries of Bopp and Pott and Pictet had been recognized in brilliant articles in the _Quarterly Review_, and had guided the researches of Rawlinson. But Max Müller undoubtedly did far more to popularize the subject than had been done, or could have been done, by any predecessor. He was on less sure ground in another department of the study of language--the problem of its origin. He wrote upon it as a disciple of Kant, whose _Critique of Pure Reason_ he translated. His essays on mythology are among the most delightful of his writings, but their value is somewhat impaired by a too uncompromising adherence to