"Fontenelle's Dialogues of the Dead Tr. John Hughes"

“bout the time of Alexander the Great, a little before Pyrrhus's days, there appear'd in Greece certain great Sects of Philosophers, such as the Peripateticks and Epicureans, who made a mock of Oracles. The Epicureans especially made sport with the paltry Poetry that came from Delphos. For the Priests hammered out their Verses as well as they could, and they often times committed faults against the common Rules of Prosodia. Now those Fleering Philosophers were mightily concerned that Apollo, the very God of Poetry, should come so far behind Homer, who was but a meer mortal, and was beholding to the same Apollo for his inspirations.”

“Behold a universe so immense that I am lost in it. I no longer know where I am. I am just nothing at all. Our world is terrifying in its insignificance.”

“It is more reasonable to remove error from truth, than to venerate error because it is mix'd with truth.”

“Now, the Priests who belonged to the Temples, scorn'd to use the same Customs in common with these Gypsies; for they thought themselves to be a nobler and graver sort of Fortune-tellers; which makes a mighty difference, I'll assure you, in this great affair.”

“It was to little purpose to excuse the matter, by saying, that the badness of the Verses was a kind of Testimony that they were made by a God, who nobly scorn'd to be tyed up to rules and to be confined to the Beauty of a Style. For this made no impression upon the Philosophers; who, to turn this answer into ridicule, compared it to the Story of a Painter, who being hired to draw the Picture of a Horse tumbling on his Back upon the ground, drew one running full speed: and when he was told, that this was not such a Picture as was bespoke, he turned it upside down, and then ask'd if the Horse did not tumble upon his back now. Thus these Philosophers jeered such Persons, who by a way of arguing that would serve both ways, could equally prove that the Verses were made by a God, whether they were good or bad.”

“The calculus is to mathematics no more than what experiment is to physics, and all the truths produced solely by the calculus can be treated as truths of experiment. The sciences must proceed to first causes, above all mathematics where one cannot assume, as in physics, principles that are unknown to us. For there is in mathematics, so to speak, only what we have placed there... If, however, mathematics always has some essential obscurity that one cannot dissipate, it will lie, uniquely, I think, in the direction of the infinite; it is in that direction that mathematics touches on physics, on the innermost nature of bodies about which we know little.”