In a fragment preserved by Eusebius, Porphyry, in his Letter to Anebo, appeals to Chœremon, the “hierogrammatist,” to prove that the doctrine of the magic arts, whose adepts “could terrify even the gods,” was really countenanced by Egyptian sages.[660] Now, bearing in mind the rule of historical evidence propounded by Mr. Huxley, in his Nashville address, two conclusions present themselves with irresistible force: First, Porphyry, being in such unquestioned repute as a highly moral and honorable man, not given to exaggeration in his statements, was incapable of telling a lie about this matter, and did not lie; and second, that being so learned in every department of human knowledge about which he treats,[661] it was most unlikely that he should be imposed upon as regards the magic “arts,” and he was not imposed upon. Therefore, the doctrine of chances supporting the theory of Professor Huxley, compels us to believe, 1, That there was really such a thing as magic “arts;” and, 2, That they were known and practiced by the Egyptian magicians and priests, whom even Sir David Brewster concedes to have been men of profound scientific attainments.
CHAPTER XII.
“You never hear the really philosophical defenders of the doctrine of uniformity speaking of impossibilities in nature. They never say what they are constantly charged with saying, that it is impossible for the Builder of the universe to alter his work.... No theory upsets them (the English clergy).... Let the most destructive hypothesis be stated only in the language current among gentlemen, and they look it in the face.”—Tyndall: Lecture on the Scientific Use of the Imagination.
“The world will have a religion of some kind, even though it should fly for it to the intellectual whoredom of Spiritualism.”—Tyndall: Fragments of Science.
“But first on earth as vampire sent
Thy corpse shall from its tomb be rent, ...
And suck the blood of all thy race.”—Lord Byron: Giaour.
We are now approaching the hallowed precincts of that Janus-god—the molecular Tyndall. Let us enter them barefoot. As we pass the sacred adyta of the temple of learning, we are nearing the blazing sun of the Huxleyocentric system. Let us cast down our eyes, lest we be blinded.
We have discussed the various matters contained in this book, with such moderation as we could command in view of the attitude which the scientific and theological world have maintained for centuries toward those from whom they have inherited the broad foundations of all the actual knowledge which they possess. When we stand at one side, and, as a spectator, see how much the ancients knew, and how much the moderns think they know, we are amazed that the unfairness of our contemporary schoolmen should pass undetected.
Every day brings new admissions of scientists themselves, and the criticisms of well-informed lay observers. We find the following illustrative paragraph in a daily paper: