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 in modern institutions and modes of thought or sentiment. The discovery of the New World brought this new European civilisation face to face with primitive life, and awakened men to contrasts with their own associations more striking than Byzantine or even Saracen could offer. Commerce, too, was now bringing the rising nations of Europe into rivalry with, and knowledge of, each other, and, more than this, giving a greater degree of personal freedom to the townsmen of the West than they had ever possessed before. Accompanying the increase of wealth and freedom came an awakening of individual opinion among men, even an uprising of it against authority which has since been called the Reformation, but an uprising which, in days of feudal, monarchical, and "popular" conflict, in days when education was the expensive luxury of the few, and even the communication of work-a-day ideas was as slow and irregular as bad roads and worse banditti could make it, was easily checked even in countries where it was supposed to have done great things. Individual inquiry, and with it comparative thinking, checked within the domain of social life by constant collisions with theological dogma, turned to the material world, began to build up the vast stores of modern material knowledge, and only in later days of freedom began to construct from this physical side secular views of human origin and destiny which on the social side had been previously curbed by dogma. Meanwhile European knowledge of man's social life in its myriad varieties was attaining proportions such as neither Bacon nor Locke had contemplated. Christian missionaries were bringing home the life and literature of China so vividly to Europeans that neither the art nor the scepticism of Voltaire disdained to borrow from the Jesuit Prémare's translation of a