As the stars recede into distance, so time recedes with them; and there
may be, and probably are, stars from which Noah might be seen stepping
into the ark, Eve listening to the temptation of the serpent, or that
older race, eating the oysters and leaving the shell-heaps behind them,
when the Baltic was an open sea.

Could we but compare notes, something might be done; but of this there
is no present hope, and without it there will be no science of history.
Eclipses, recorded in ancient books, can be verified by calculations,
and lost dates can be recovered by them; and we can foresee, by the laws
which they follow, when there will be eclipses again. Will a time ever
be when the lost secret of the foundation of Rome can be recovered by
historic laws? If not, where is our science? It may be said that this is
a particular fact, that we can deal satisfactorily with general
phenomena affecting eras and cycles. Well, then, let us take some
general phenomenon; Mahometanism, for instance, or Buddhism. Those are
large enough. Can you imagine a science which would have[1] _foretold_
such movements as those? The state of things out of which they rose is
obscure; but, suppose it not obscure, can you conceive that, with any
amount of historical insight into the old Oriental beliefs, you could
have seen that they were about to transform themselves into those
particular forms and no other?

It is not enough to say, that, after the fact, you can understand
partially how Mahometanism came to be. All historians worth the name
have told us something about that. But when we talk of science, we mean
something with more ambitious pretences, we mean something which can
foresee as well as explain; and, thus looked at, to state the problem is
to show its absurdity. As little could the wisest man have foreseen this
mighty revolution, as thirty years ago such a thing as Mormonism could