The winter term, begun with great enthusiasm, was to meet with an unexpected interruption, for in December, 1830, the noted Göttingen revolution broke out. Richard, indeed only witnessed it as an impartial spectator, but it was followed by the closing of the lecture-rooms and the expulsion of many students. Even Lepsius could only escape this order with difficulty, under many conditions, and after his patrons and instructors had interceded for him. He naturally describes the “Göttingen Revolution” most minutely to his father, and his first letter on this subject we annex as an appendix to these pages.[5] During the time that the government prohibited the professors from lecturing, Lepsius pursued the studies which he had commenced with undiminished assiduity, and he says in his letters that the closer personal intercourse with the instructors amply compensated him for the suspended lectures. In the following summer term of 1831, his fifth, he attended, and always with the same enthusiasm, O. Müller’s lectures on Archaeology, on Grecian Antiquities, and on Tragic Art among the Greeks and its interpretation of the Homeric Hymns. He continued to follow Mitscherlich’s exposition of the Pharsalia of Lucan, and pursued Sanscrit with Ewald. He advanced the study of this important language so far into the foreground of his scientific labors that he placed himself in open opposition to the old philological school. This he did in conjunction with the two friends who, with himself, composed the clover leaf of Ewald’s auditory. In the spirit of F. A. Wolf, and encouraged by O. Müller, he wished to become acquainted with ancient humanity, not only in its entity but also in its development. He was no longer contented with learning Greek and Latin, and although his admiration was still excited by Hermann’s rational presentation of the grammar according to the principles of Kant, the elegance and acuteness of his criticism, and his original investigations in the domain of metric art, yet he nevertheless desired to follow his lead no longer, but had turned his attention to antiquity in its universal and interdependent evolution. His object was to trace out the origin of the ancient languages and their relation to each other, and the growth and blossoming of the art and intellectual life of the ancients. Therefore, under Ewald’s tuition, he became a Sanscrit scholar and a comparative linguist, under the guidance of O. Müller, an archaeologist who was also interested in comparative mythology, and, powerfully influenced by Heeren and Dahlmann, a historian. If we picture to ourselves the nature of the scientific aspirations of our friend, and the advances which he had made, we can only wonder that even at Göttingen he had not already turned his eyes towards Egypt, where many a branch of the art and learning of the ancients has its root.