In conclusion, we must add some observations, referring not so much to the Jewish people and their history, as to their most ancient historical books, and to those general views of mankind which they contain, so far as such views relate to the general history of the primitive ages, and are connected with the philosophy of history. In the same way as it is neither necessary nor practicable to regard the Hebrew tongue as the general root or primal source of all the languages spoken on the earth, because it was the organ of divine revelation; so the Mosaic genealogy of nations can with as little propriety be made the basis of a general history of the world; as has in earlier times been so often attempted, but never accomplished without much violence to the text. Although it would be difficult to find in the primitive records of the other Asiatic nations an historical survey of all the nations on the globe, at once so clear, luminous, and instructive; yet the Mosaic revelation had a far different object in view than to furnish a school-compendium of historical learning. This historical genealogy, which in its way cannot be too highly esteemed, was evidently destined by Moses more immediately for his own people, and his own Book of the law; and in his account of the origin of nations, the sacred historian proceeded on views and principles very different from ours. For instance, with us it is the affinity of languages, which forms the chief clue in the arrangement and classification of the different races of mankind; and, according to this principle, we rank the Hebrews with the Phœnicians, and regard them as kindred nations. But in the Mosaic history these two nations, separated by mutual hostility, stand at the widest distance one from the other; for in manners, religion, and feelings, they were diametrically opposed.