Then from the great schools and universities the developing intellect of Europe awakened to a sense of its rights. Suddenly there came inquiries into the reality of this spiritual power over human souls and over the human understanding which Rome claimed to be derived from Heaven. In its revolt against dogma, from Abélard and Arnold di Brescia to Huss and Wickliff, from Luther and Pascal to Voltaire and Rousseau, the human thought struggled for freedom under the banner of learning and of reason, and fought for the rights of the people against the privileged few. “I will not speak of tolerance,” cried Mirabeau, in his plea for the emancipation of the Jews in the National Convention (1791); “the freedom of conscience is a right so sacred that even the name of tolerance involves a species of tyranny.” At the close of the last century, freedom at last planted its standard in Europe above the ruins of despotism. In the fiery torrent which swept away the ancient traditions of the Church, as well as those of the State, it seemed for a time as though religion as well as the church, right as well as might, must disappear from the surface of the earth, and that, in the smoke of battles and the revelry of reason, truth and morals must perish and anarchy prevail. But a moral rule is indispensable to society, and “Religion is after all but the highest expression of human science and of human conscience.” Its germ, innate in man, grows with his understanding in its constant strain to establish a relation between himself and the universe. To the moral chaos that for a brief space followed the overthrow of the old order of things succeeded, in the beginning of this century, a period of readjustment, and now, in the words of a poet whose own mental processes are a type of those of his time, “Of a hopeless epoch is born a fearless age.”