Through the separation from theology and the attachment to natural science the humanities become science.  In history, every foundation on which we now build, is laid.  Compare Bossuet’s “Discours sur l’histoire universelle,” with Voltaire’s “Essai sur les mœurs,” and we at once see how new and profound these foundations were. — The critics of religious dogma here establish their fundamental principle:  in view of the fact that the laws of nature are universal and permanent it follows that, in the moral world, as in the physical world, there can be no exception from them, and that no arbitrary or foreign force intervenes to disturb the regular scientific procedures, which will provide a sure means of discerning myth from truth.[15] Biblical exegesis is born out of this maxim, and not alone that of Voltaire, but also the critical explanatory methods of the future. [16] Meanwhile they skeptically examine the annals of all people, carelessly cutting away and suppressing; too hastily, extravagantly, especially where the ancients are concerned, because their historical expedition is simply a scouting trip; but nevertheless with such an overall insight that we may still approve almost all the outlines of their summary chart.  The (newly discovered) primitive Man was not a superior being, enlightened from above, but a coarse savage, naked and miserable, slow of growth, sluggish in progress, the most destitute and most needy of all animals, and, on this account, sociable, endowed like the bee and the beaver with an instinct for living in groups, and moreover an imitator like the monkey, but more intelligent, capable of passing by degrees from the language of gesticulation to that of articulation, beginning with a monosyllabic idiom which gradually increases in richness, precision and subtlety.[17] How many centuries are requisite to attain to this primitive language!  How many centuries more to the discovery of the most necessary arts, the use of fire, the fabrication of “hatches of silex and jade”, the melting and refining of metals, the domestication of animals, the production and modification of edible plants, the formation of early civilized and durable communities, the discovery of writing, figures and astronomical periods.[18] Only after a dawn of vast and infinite length do we see in Chaldea and in China the commencement of an accurate chronological history.  There are five or six of these great independent centers of spontaneous civilization, China, Babylon, ancient Persia, India, Egypt, Phoenicia, and the two American empires.  On collecting these fragments together, on reading such of their books as have been preserved, and which travelers bring to us, the five Kings of the Chinese, the Vedas of the Hindus, the Zoroastrians of the ancient Persians, we find that all contain religions, moral theories, philosophies and institutions, as worthy of study as our own.  Three of these codes, those of India, China and the Muslims, still at the present time govern