Chapter VII: Introduction

One who would write on archæology and the Bible must at the outset define the scope of his undertaking, for the word archæology conveys different meanings to different people. Judgments also differ as to how things ancient can best serve the interests of the Biblical student. To many the word archæology calls up visions of ancient pottery, jewelry, swords, utensils, etc., which are valued as objects of curiosity simply because they are old. Others, when they think of archæology, call to mind excavations, in which the walls of ancient temples and cities are laid bare, so that we may see how men lived in other days. To such, archæology is identical with antiquarianism. A book on archæology and the Bible written from this point of view would confine itself to the way in which texts of Scripture are illustrated or illumined by antiquarian objects.

To still others the word archæology calls up ancient tablets or papyri, inscribed with hieroglyphics or some other strange characters, from which the initiated can decipher texts that prove the truth of one’s views of Scripture. According to this view, archæology is the science of ancient documents, and a book dealing with archæology and the Bible should confine itself to the discussion of documents which confirm or illustrate the Biblical text.

Those who hold either of these views of archæology will find in this book much that will accord with their expectations, but much also that will seem to them irrelevant. In Part I, Chapters IV, VI-XII deal with antiquities, their discovery, and the light which these shed upon the inspired page, for antiquarianism is a part of archæology. Portions of