Hurwitz[75] was only following the natural tendencies of the Haskala when he chose what he called a pure Judeo-German for his literary style. In the introduction to his translation of Campe's 'Discovery of America' from his own Hebrew version of the same he says: "This translation of the 'Discovery of America' I have made from my Hebrew version. It is written in a pure Judeo-German without the mixture of Hebrew, Polish, and Turkish words which one generally finds in the spoken language." It must however, be noted that he uses German forms very sparingly, and that but for his avoiding Slavic and Hebrew words, his language is really pure. It is only later, beginning with the writings of Dick, that the real deterioration takes place. This book was published in 1824 at Wilna. Its effect on the people was very great. Previous to that year there were no other books to be had except such as treated on ethical questions, or story-books, which had been borrowed from older sources two or three centuries before. Books of instruction there were none. This was the first ray that penetrated the Ghettos from without. The people had no knowledge of America and Columbus, and now they were furnished not only with a good story of adventure, but in the introduction to the book they found a short treatise on geography,--the first worldly science with which they now became acquainted. It is interesting to note here by way of parallel that a few years later the regeneration of Bulgaria from its centuries of darkness began with a small work on geography, a translation from an American school-book, published at Smyrna. It is true that to the disciples of the Haskala works on the sciences were accessible in Hebrew translations, but these were confined to a very small circle of readers, and their influence on the masses was insignificant. If the followers of the Haskala had not accepted blindly Mendelssohn's verdict against the Judeo-German language, which was true only of the language spoken by the Jews of Germany, but had furnished a literature of enlightenment in the vernacular of the people instead of the language of the select few, their efforts would have been crowned with far greater success. By subscribing unconditionally to the teachings of their leader, they retarded the course of events by at least half a century and widened the chasm between the learned and the people, which it had been their desire to bridge. English missionaries proceed much more wisely in their efforts to evangelize a people. They always choose the everyday language in which to speak to them, not the tongue of literature, which is less accessible to them. Mainly by their efforts the Modern Armenian and Bulgarian have been raised to a literary dignity, and with it there has always followed a regeneration of letters and a national consciousness that has in some cases led to political independence. The missionaries have not always reaped a religious harvest, but their work has borne