And yet it is with such broken and precarious materials that the student of the religions of the past has to work. Classical antiquity can give us but little help. In the literary age of Greece and Rome the ancient religions of Babylonia and Egypt had passed into their dotage, and the conceptions on which they were founded had been transformed or forgotten. What was left of them was little more than an empty and unintelligible husk, or even a mere caricature. The gods, in whose name the kings of Assyria had gone forth to conquer, and in whose honour Nebuchadrezzar had reared the temples and palaces of Babylon, had degenerated into the patrons of a system of magic; the priests, who had once made and unmade the lords of the East, had become “Chaldæan” fortune-tellers, and the religion and science of Babylonia were remembered only for their connection with astrology. The old tradition had survived in Egypt with less apparent alteration, but even there the continuity of religious belief and teaching was more apparent than real, external rather than internal; and though the Ptolemies and early Roman emperors rebuilt the temples on the old lines, and allowed themselves to be depicted in the dress of the Pharaohs, making offerings to gods whose very names they could not have pronounced, it was all felt to be but a sham, a dressing up, as it were, in the clothes of a religion out of which all the spirit and life had fled. Both in Egypt and in Babylonia, therefore, we are thrown back upon the monumental texts which the excavator has recovered from the soil, and the decipherer has pieced together with infinite labour and patience. At every step we are brought face to face with the imperfections of the record, and made aware how much we have to read into the story, how scanty is the evidence, how disconnected are the facts. The conclusions we form must to a large extent be theoretical and provisional, liable to be revised and modified with the acquisition of fresh material or a more skilful combination of what is already known. We are compelled to interpret the past in the light of the present, to judge the men of old by the men of to-day, and to explain their beliefs in accordance with what seem to us the common and natural opinions of civilised humanity.