In considering the evolution of reform, or progress of civilisation, we are necessarily limited to a comparatively late period in man’s history, for many thousands of years had passed away, during which time man had gradually established himself as a social animal, before any trustworthy records appeared to throw light in future ages upon the primitive condition and habits of the human family. From the patient and persevering studies of scientific men, we are now in possession of a number of facts which lead us to the conclusion that primitive man first lived the life of a wild beast, inhabiting caves, and devoting all his energies to battling with the ferocious monsters around him. From this condition he developed into a more civilised being, becoming an agriculturalist, afterwards a manufacturer of stuffs and hardware, and still later a member of an organised state. These changes probably occupied hundreds of thousands of years, compared to which enormous lapse of time the period embraced between the Egypto-Greek or classic era and the present moment is a mere speck on the face of time. We are now tolerably well acquainted with the civilisation of the ancient Egyptians and Greeks, which had existed for many centuries before the time of Aristotle, and which some four or five centuries before our era had commenced its entry upon the wide field of scientific development which followed the conquest of Persia by Alexander the Great. These civilisations, which for centuries had been bound up with the vain superstitions connected with the legion of divinities of Olympus, of Memphis, and of Thebes, were gradually casting off the yoke of ignorance, and becoming more acquainted with the majesty of the operations of nature. Philosophers began to publicly declaim against the Olympian absurdities, and to ridicule the notion of miracles or prodigies; traditions began to be doubted and were fast being cast aside; Zeus and his court were ceasing to command respect; and the priests were often publicly insulted. The Ionian gods of Homer, as well as the Doric of Hesiod, appeared likely to be quickly committed to the darkness of oblivion. Powerful and influential resistance was, of course, opposed to the wave of progress and reason; the philosophers were branded as Atheists and their followers persecuted rigorously; Euripides was declared a heretic, and Æschylus narrowly escaped being stoned to death for blasphemy. So great was the opposition offered to the movement that the philosophers would undoubtedly have been silenced for some time to come had it not been for the sudden military expedition against the Persians. Alexander, with his 38,000 Macedonian soldiers, having crossed the Hellespont, B.C. 334, proceeded to subjugate the imperious monarch of Persia, and, after successfully conquering Asia Minor and Syria, completely defeated the Persian army led by King Darius, and took possession of the great city of Babylon.