ous protest against the destruction of its traditions.

Many of these early seekers after truth were even killed and their goods
confiscated. The Church issued its edict against heresy (and any
doctrine that taught a belief antagonistic to the accepted tenets of
pagan mythology and theogony was heresy), and hurled its anathemas
against the heretic. Olympus, in the eyes of the Church, still existed,
and Zeus, the man-god, still quaffed the sacred ambrosia in its shady
groves. The Sirens still sang their entrancing songs, while Scylla and
Charybdis were ever stretching out eager arms toward unwary mariners.
Gigantic one-eyed Cyclops, with Polyphemus as their leader, still
patrolled the shores of Sicily, and kept their "ever-watchful eyes"
turned toward the open sea.

The hardy Greek sailor landed on the Cyclopean island, and discovered
that Polyphemus, and Arges, and Brontes, and Steropes, and all the
other one-eyed monsters were nothing but sea-wrack, bowlders, and weeds.
He sailed farther, past Scylla and Charybdis, and discovered no greater
dangers than sharp rocks and whirlpools. Yet farther he sailed out into
the unknown sea, and the only Siren's song he heard was the whistling of
the wind through the cordage of his vessel.

In vain the Church thundered against the daring investigator. Neither
fire, nor sword, nor imprisonment, nor death itself could check the
march of truth. Mythology and pagan theogony had received their
death-blows; superstition, bigotry, and dogmatism were elbowed aside and
gave place to dawning science. The Church held that that which had been
believed by pious men for untold ages must necessarily be true. Science,
in the garb of philosophy, with cold, dispassionate criticism, proved
that these hitherto accepted truths were arrant fallacies. The poets
and writers then took up the subject, and finally the people fell into
line, so superstitious, bigoted, dogmatic mythology died,
intellectuality took its place, and higher civilization took a step
forward.

Thomas H. Huxley writes, in his preface to "Science and Christian
Tradition," as follows: "I have never 'gone out of my way' to attack the
Bible or anything else; it was the dominant, ecclesiasticism of my early
days, which, as I believe, without any warrant from the Bible itself,
thrust the book in my way.

"I had set out on a journey, with no other purpose than that of
exploring a certain province of natural knowledge; I strayed no hair's