directed to the chronological transitions which have taken, place. Or observing that not one of the ancient cycles starts from the same year, he may marvel at the uncertainty revealed regarding the beginning of mundane things.[1] He will be compelled to abandon the belief—which until recently was common property—that the world was made in a certain year, and within six specified days therein of twenty-four hours each, and when he reads the foregoing chapters he will see how futile was the belief in question, how absurd and futile for any human being, however eminent, to select some archaic date as Anno Mundi I. But on such emperical selections, chronology has too Jong been placed. The more arbitrary the date, the more abject the adulation of the thoughtless, No greater fallacy can be imagined than that of fixing the creation era in any week, month, or year. It is impossible and unnecessary. Impossible—from the unique diversity of opinions; unnecessary—because practical people see a creation evolving from day to day, and year to year.
134. Neither do other historical cycles—those which are not brought down to date in modern almanacs—alter the views which stern facts compel one to take. But these eras may be repeated in passing, namely:—the Metonic,[2] Callippic,[3] China's eras,[4] and the era of the French Revolution.[5]
135. The practical chronologies are those which hold sway over the histories, customs, religions, and laws of the nations at present. These are as follows:—
