The profound learning which we find attributed to the Egyptian priests is also one of the most ridiculous absurdities in ancient history, that is to say, in fable. People who pretended that in a revolution of eleven thousand years the sun had risen twice in the west and set twice in the east in beginning his course anew were doubtless curious astronomers. The religion of these priests, who governed the state, was inferior even to that of the most savage people of America; every one knows that crocodiles, monkeys, cats, and onions were the objects of their adoration; and there is not perhaps in the world so absurd a worship, excepting that of the Great Lama. Their arts were as mean as their religion; there is not one ancient Egyptian statue fit to be seen; and whatever they had amongst them of any merit came from Alexandria in the times of the Ptolemies and Cæsars and was the work of Grecian artists; nay, they were even obliged to send to Greece for masters to teach them geometry. The illustrious Bossuet, in his discourse upon universal history, dedicated to the son of Louis the Fourteenth, runs wild in his encomiums upon the merits of the Egyptians; this may dazzle the understanding of a young prince, but will never satisfy men of learning. This production is a very fine piece of eloquence, but a historian should be more of the philosopher than the orator. The reflections here offered concerning the Egyptians are merely conjectural; for by what other name can we call anything that is said concerning antiquity? [27] Though we do not presume to doubt the suffering of St. Ignatius, yet, can any man of common understanding, who reads the account of his martyrdom, prevent some doubts from rising in his mind? The unknown author of this narrative says: “Trajan thought his glory would not be complete unless he subjected the God of the Christians to his obedience.” What a thought! Was Trajan the kind of man who could desire to triumph over the gods? The emperor is said to have thus accosted Ignatius when he was brought before him: “Who art thou, unclean spirit?” It is very unlikely that an emperor would have discoursed with a prisoner, or have passed sentence upon him himself; it is not customary for sovereign princes to do so. Trajan might possibly cause Ignatius to be brought before him, but he would not say to him, “Who art thou?” since he knew very well who he was. And as to the term “unclean spirit,” could it possibly have been used by such a man as Trajan? Is it not evident that this is an expression used in exorcising, and put by a Christian into the emperor’s mouth? Good heavens! what a style for Trajan.