Divine Existence itself, He would at the same time have destroyed Himself;—which is entirely opposed to Reason.
As to the origin of the world and of the Human Race, then, neither the Philosopher nor the Historian has anything to say; for there is absolutely no such origin: there is only the One Necessary Being, raised above all Time. As to the necessary conditions of Actual Existence which lie beyond all Actual Existence itself, and therefore beyond Empiricism;—of them the Philosopher has to give an account; and should the Historian in his early researches touch upon such themes, he must distinctly understand that they belong not to the province of History, but to that of Philosophy,—it may be in the old simple form of narrative, in which form it is called Myth; and he must here acknowledge the jurisdiction of Reason, which in matters of Philosophy is the only judge, and not endeavour to sway us by the imposing word Fact. The fact,—often most fruitful and instructive,—is here simply that such a Myth has been.
Having thus fixed the boundaries which separate Philosophy and History, I shall now proceed, in the next place, to define generally the conditions of Empirical Existence which are presupposed in the possibility of History.
Knowledge necessarily divides itself in consciousness, into a consciousness of many individuals and persons:—a division which is strictly deduced from its first principle in the Higher Philosophy. As surely as Knowledge exists,—and this is as sure as that God exists, for it is His Existence itself,—so surely does Humanity also exist, and that in the form of a Human Race consisting of many individual members; and since the condition of the social life of men is intercourse by means of speech, this Human Race is also provided with the implement of Language. No History, therefore, should undertake to explain the origin of the Human Race in general, nor of its social life, nor of its language. Further, it is a part of the essential
