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LECTURE I.
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broken up in later times into the numberless languages of the world.
Some other principles, too, have been established within this limited sphere by a comparison of Judaism and Christianity with the religions of Greece and Rome, which will prove extremely useful in guiding us in our own researches. It has been proved, for instance, that the language of antiquity is not like the language of our own times; that the language of the East is not like the language of the West; and that, unless we make allowance for this, we cannot but misinterpret the utterances of the most ancient teachers and poets of the human race. The same words do not mean the same thing in Anglo-Saxon and English, in Latin and French: much less can we expect that the words of any modern language should be the exact equivalents of words belonging to an ancient Semitic language, such as the Hebrew of the Old Testament.
Ancient words and ancient thoughts, for both go together, have in the Old Testament not yet arrived at that stage of abstraction in which, for instance, active powers, whether natural or supernatural, can be represented in any but a personal and more or less human form. When we speak of a temptation from within or from without, it was more natural for the ancients to speak of a tempter, whether in a human or in an animal form; when we speak of the ever-present help of God, they call the Lord their rock, and their fortress, their buckler, and their high tower. They even speak of the Rock that begat them' (Deut. xxxii. 18), though in a very different sense from that in which Homer speaks of the rock
