CHAPTER XVII. FROM BABEL TO COMPARATIVE PHILOLOGY.
I. THE SACRED THEORY IN ITS FIRST FORM.
Among the sciences which have served as entering wedges into the heavy mass of ecclesiastical orthodoxy—to cleave it, disintegrate it, and let the light of Christianity into it—none perhaps has done a more striking work than Comparative Philology. In one very important respect the history of this science differs from that of any other; for it is the only one whose conclusions theologians have at last fully adopted as the result of their own studies. This adoption teaches a great lesson, since, while it has destroyed theological views cherished during many centuries, and obliged the Church to accept theories directly contrary to the plain letter of our sacred books, the result is clearly seen to have helped Christianity rather than to have hurt it. It has certainly done much to clear our religious foundations of the dogmatic rust which was eating into their structure.
How this result was reached, and why the Church has so fully accepted it, I shall endeavour to show in the present chapter. At a very early period in the evolution of civilization men began to ask questions regarding language; and the answers to these questions were naturally embodied in the myths, legends, and chronicles of their sacred books.
Among the foremost of these questions were three: "Whence came language?" "Which was the first language?" "How came the diversity of language?"
The answer to the first of these was very simple: each people naturally held that language was given it directly or indirectly by some special or national deity of its own; thus, to the Chaldeans by Oannes, to the Egyptians by Thoth, to the Hebrews by Jahveh.
The Hebrew answer is embodied in the great poem which opens our sacred books. Jahveh talks with Adam and is perfectly understood; the serpent talks with Eve and is perfectly understood; Jahveh brings the animals before Adam, who bestows on each its name. Language, then, was God-given and complete. Of the fact that every language is the result of a growth process there was evidently, among the compilers of our sacred books, no suspicion.
The answer to the second of these questions was no less simple. As, very generally, each nation believed its own chief divinity to be "a god above all gods,"—as each believed itself "a chosen people,"—as each believed its own sacred city the actual centre of the earth, so each believed its own language to be the first—the original of all. This answer was from the first taken for granted by each "chosen people," and especially by the Hebrews: throughout their whole history, whether the Almighty talks with Adam in the Garden or writes the commandments on Mount Sinai, he uses the same language—the Hebrew.