History warns us ... that it is the customary fate of new truths to begin as heresies and to end as superstitions.

— Thomas Henry Huxley

I am too much of a skeptic to deny the possibility of anything.

— Thomas Henry Huxley

I do not think anyone can read the letters which passed between Clarke and [Anthony] Collins without admitting that Collins, who writes with wonderful Power and closeness of reasoning, has by far the best of the argument, so far as the possible materiality of the soul goes; and that in this battle the Goliath of Freethinking overcame the champion of what was considered orthodoxy.

— Thomas Henry Huxley

If then the question is put to me whether I would rather have a miserable ape for a grandfather or a man highly endowed by nature and possessed of great means of influence and yet employs these faculties and that influence for the mere purpose of introducing ridicule into a grave scientific discussion, I unhesitatingly affirm my preference for the ape.

— Thomas Henry Huxley

In fact a favorite problem of [John Tyndall] is—Given the molecular forces in a mutton chop, deduce Hamlet or Faust therefrom. He is confident that the Physics of the Future will solve this easily.

— Thomas Henry Huxley

In order to get over the ethical difficulties presented by the naive naturalism of many parts of those Scriptures, in the divine authority of which he firmly believed, Phil borrowed from the Stoics (who had been in like straits in respect of Greek mythology), that great Excalibur which they had forged with infinite pains and skill—the method of allegorical interpretation. This mighty 'two-handed engine at the door' of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically or, as it is otherwise said, 'poetically' or, 'in a spiritual sense,' the plainest words mean whatever a pious interpreter desires they should mean.

— Thomas Henry Huxley

It appears now to be universally admitted that, before the exile, the Israelites had no belief in rewards and punishments after death, nor in anything similar to the Christian heaven and hell; but our story proves that it would be an error to suppose that they did not believe in the continuance of individual existence after death by a ghostly simulacrum of life. Nay, I think it would be very hard to produce conclusive evidence that they disbelieved in immortality; for I am not aware that there is anything to show that they thought the existence of the souls of the dead in Sheol ever came to an end. But they do not seem to have conceived that the condition of the souls in Sheol was in any way affected by their conduct in life. If there was immortality, there was no state of retribution in their theology. Samuel expects Saul and his sons to come to him in Sheol.

— Thomas Henry Huxley

It is certain that the labors of these early workers in the field of natural knowledge were brought to a standstill by the decay and disruption of the Roman Empire, the consequent disorganization of society, and the diversion of men's thoughts from sublunary matters to the problems of the supernatural world suggested by Christian dogma in the Middle Ages. And, notwithstanding sporadic attempts to recall men to the investigation of nature, here and there, it was not until the fifteenth and sixteenth centuries that physical science made a new start, founding itself, at first, altogether upon that which had been done by the Greeks. Indeed, it must be admitted that the men of the Renaissance, though standing on the shoulders of the old philosophers, were a long time before they saw as much as their forerunners had done.

— Thomas Henry Huxley

It is my conviction that, with the spread of true scientific culture, whatever may be the medium, historical, philological, philosophical, or physical, through which that culture is conveyed, and with its necessary concomitant, a constant elevation of the standard of veracity, the end of the evolution of theology will be like its beginning—it will cease to have any relation to ethics. I suppose that, so long as the human mind exists, it will not escape its deep-seated instinct to personify its intellectual conceptions. The science of the present day is as full of this particular form of intellectual shadow-worship as is the science of ignorant ages. The difference is that the philosopher who is worthy of the name knows that his personified hypotheses, such as law, and force, and ether, and the like, are merely useful symbols, while the ignorant and the careless take them for adequate expressions of reality. So, it may be, that the majority of mankind may find the practice of morality made easier by the use of theological symbols. And unless these are converted from symbols into idols, I do not see that science has anything to say to the practice, except to give an occasional warning of its dangers. But, when such symbols are dealt with as real existences, I think the highest duty which is laid upon men of science is to show that these dogmatic idols have no greater value than the fabrications of men's hands, the stocks and the stones, which they have replaced.

— Thomas Henry Huxley

Let us understand, once for all, that the ethical progress of society depends, not on imitating the cosmic process, still less in running away from it, but in combating it.

— Thomas Henry Huxley