When Christianity was first established by law, a corrupted Latin had become the common language of all the western parts of Europe.The service of the church accordingly, and the translation of the Bible which was read in churches, were both in that corrupted Latin; that is, in the common language of the country.After the irruption of the barbarous nations who overturned the Roman empire, Latin gradually ceased to be the language of any part of Europe.But the reverence of the people naturally preserves the established forms and ceremonies of religion long after the circumstances which first introduced and rendered them reasonable are no more.Though Latin, therefore, was no longer understood anywhere by the great body of the people, the whole service of the church still continued to be performed in that language.Two different languages were thus established in Europe, in the same manner as in ancient Egypt; a language of the priests, and a language of the people; a sacred and a profane; a learned and an unlearned language.But it was necessary that the priests should understand something of that sacred and learned language in which they were to officiate; and the study of the Latin language therefore made, from the beginning, an essential part of university education.
It was not so with that either of the Greek or of the Hebrew language.The infallible decrees of the church had pronounced the Latin translation of the Bible, commonly called the Latin Vulgate, to have been equally dictated by divine inspiration, and therefore of equal authority with the Greek and Hebrew originals.
The knowledge of those two languages, therefore, not being indispensably requisite to a churchman, the study of them did not for a long time make a necessary part of the common course of university education.There are some Spanish universities, I am assured, in which the study of the Greek language has never yet made any part of that course.The first reformers found the Greek text of the New Testament, and even the Hebrew text of the Old, more favorable to their opinions than the Vulgate translation, which, as might naturally be supposed, had been gradually accommodated to support the doctrines of the Catholic Church.
They set themselves, therefore, to expose the many errors of that translation, which the Roman Catholic clergy were thus put under the necessity of defending or explaining.But this could not well be done without some knowledge of the original languages, of which the study was therefore gradually introduced into the greater part of universities, both of those which embraced, and of those which rejected, the doctrines of the Reformation.The Greek language was connected with every part of that classical learning which, though at first principally cultivated by Catholics and Italians, happened to come into fashion much about the same time that the doctrines of the Reformation were set on foot.In the greater part of universities, therefore, that language was taught previous to the study of philosophy, and as soon as the student had made some progress in the Latin.The Hebrew language having no connection with classical learning, and, except the Holy Scriptures, being the language of not a single book in any esteem, the study of it did not commonly commence till after that of philosophy, and when the student had entered upon the study of theology.
Originally the first rudiments both of the Greek and Latin languages were taught in universities, and in some universities they still continue to be so.In others it is expected that the student should have previously acquired at least the rudiments of one or both of those languages, of which the study continues to make everywhere a very considerable part of university education.
The ancient Greek philosophy was divided into three great branches; physics, or natural philosophy; ethics, or moral philosophy; and logic.This general division seems perfectly agreeable to the nature of things.
The great phenomena of nature- the revolutions of the heavenly bodies, eclipses, comets; thunder, lightning, and other extraordinary meteors; the generation, the life, growth, and dissolution of plants and animals- are objects which, as they necessarily excite the wonder, so they naturally call forth the curiosity, of mankind to inquire into their causes.Superstition first attempted to satisfy this curiosity, by referring all those wonderful appearances to the immediate agency of the gods.
Philosophy afterwards endeavoured to account for them from more familiar causes, or from such as mankind were better acquainted with, than the agency of the gods.As those great phenomena are the first objects of human curiosity, so the science which pretends to explain them must naturally have been the first branch of philosophy that was cultivated.The first philosophers, accordingly, of whom history has preserved any account, appear to have been natural philosophers.
