It is curious to see that Milton adopted the nasal intonation of the _Ayin_. And he adopted it in the least defensible form. He invariably writes _gn_ for the Hebrew _Ayin_. Now _ng_ is bad enough, but _gn_ seems a worse barbarism. Milton read the vowels, as might have been expected from one living after Reuchlin, who introduced the Italian pronunciation to Christian students in Europe, in the "Portuguese" manner, even to the point of making little, if any, distinction between the _Zere_ and the _Sheva_. As to the consonants, he read _Tav_ as _th_, _Teth_ as _t_, _Qof_ as _k_, and _Vav_ and _Beth_ equally as _v_. In this latter point he followed the "German" usage. The letter _Cheth_ Milton read as _ch_, but _Kaf_ he read as _c_, sounded hard probably, as so many English readers of Hebrew do at the present day. I have even noted among Jewish boys an amusing affectation of inability to pronounce the _Kaf_ in any other way. The somewhat inaccurate but unavoidable _ts_ for _Zadde_ was already established in Milton's time, while the letter _Yod_ appears regularly as _j_, which Milton must have sounded as _y_. On the whole, it is quite clear that Milton read his Hebrew with minute precision. To see how just this verdict is, let anyone compare Milton's exactness with the erratic and slovenly transliterations in Edmund Chidmead's English edition of Leon Modena's _Riti Ebraici_, which was published only two years later than Milton's paraphrase of the Psalms. The result, then, of an examination of the twenty-six words thus transliterated, is to deepen the conviction that the great Puritan poet, who derived so much inspiration from the Old Testament, drew at least some of it from the pure well of Hebrew undefiled. III THE CAMBRIDGE PLATONISTS As a "Concluding Part" to "The Myths of Plato," Professor J.A. Stewart wrote a chapter on the Cambridge Platonists of the seventeenth century, his object being to show that the thought of Plato "has been, and still is, an important influence in modern philosophy." It was a not unnatural reaction that diverted the scholars of the Renaissance from Aristotle to Plato. The medieval Church had been Aristotelian, and "antagonism to the Roman Church had, doubtless, much to do with the Platonic revival, which spread from Italy to Cambridge." But, curiously enough, the Plato whom Cambridge served was not Plato the Athenian dialectician, but Plato the poet and allegorist. It was, in fact, Philo, the Jew, rather than Plato, the Greek, that inspired them.