By a curious turn in affairs it was the Christians who in the province of exegesis took up the legacy bequeathed by Rashi. While grammar and exegesis by reason of neglect remained stafionary among the Jews, the humanists cultivated them eagerly. Taste for the classical languages had aroused a lively interest in Hebrew and a desire to know the Scriptures in the original. The Reformation completed what the Renaissauce had begun, and the Protestants placed the Hebrew Bible above the Vulgate. Rashi, it is true, did not gain immediately from this renewal of Biblical studies; greater inspiration was derived from the more methodical and more scientific Spaniards. But his eclipse was only momentary. Richard Simon, who gave so vigorous an impulse to Biblical studies in France, and who, if Bossuet had not forestalled him, would possibly have originated a scientific method of exegesis, profited by the commentaries of the man he called <I>major et praestantior theologus</I>. All the Christians with pretensions to Hebrew scholarship, who endeavored to understand the Bible in the original, studied Rashi, not only because he helped them to grasp the meaning of the text, but also because in their eyes he was the official rabbinical authority. He was quoted, abridged, and plagiarized - a clear sign of popularity. Soon the need arose to render him accessible to all theologians, and he was translated into the academic language, that is, into Latin. Partial translations appeared in great number between 1556 and 1710. Finally, J. F. Breithaupt made a complete translation, for which he had recourse to various manuscripts. His work is marked by clear intelligence and great industry. This translation as well as the commentary of Nicholas de Lyra might still be consulted with profit by an editor of Rashi. Since the Christians did not devote themselves to the Talmud as much as to the Bible, they made but little use of the Talmudic commentaries of the French rabbi. Nevertheless John Buxtorf the Elder, who calls Rashi <I>consummatissimus ille theologiae judaicae doctor</I>, frequently appeals to his authority in the "Hebrew and Chaldaic Lexicon." Other names might be mentioned besides Buxtorf's. Nor did Rashi fail to receive the supreme honor of being censored by the Church. Under St. Louis <I>autos-da-fe</I> were made of his works, and later the Inquisition pursued them with its rigorous measures. They were prohibited in Spain and burnt in Italy. The ecclesiastical censors eliminated or corrected whatever seemed to them an attempt upon the dignity of religion. At the present time many French ecclesiastics know Rashi only for his alleged blasphemies against Christianity. While the Catholics and Protestants who possessed Hebrew learning applied themselves to the study of Rashi, among the Jews