Menippus Ah, but keep your laughter till you have heard something
” of their pretentious mystifications. To begin with, their feet are on the ground; they are no taller than the rest of us
‘men that walk the earth’; they are no sharper-sighted than their neighbours, some of them purblind, indeed, with age or indolence; and yet they say they can distinguish the limits of the sky, they measure the sun’s circumference, take their walks in the supra-lunar regions, and specify the sizes and shapes of the stars as though they had fallen from them; often one of them could not tell you correctly the number of miles from Megara to Athens, but has no hesitation about the distance in feet from the sun to the moon. How high the atmosphere is, how deep the sea, how far it is round the earth—they have the figures for all that; and moreover, they have only to draw some circles, arrange a few triangles and squares, add certain

 

complicated spheres, and lo, they have the cubic contents of Heaven.

 Then, how reasonable and modest of them, dealing with subjects so debatable, to issue their views without a hint of uncertainty; thus it must be and it shall be; contra genes they will have it so; they will tell you on oath the sun is a molten mass, the moon inhabited, and the stars water-drinkers, moisture being drawn up by the sun’s rope and bucket and equitably distributed among them.

 How their theories conflict is soon apparent; next-door neighbours? no, they are miles apart. In the first place, their views of the world differ. Some say it had no beginning, and cannot end; others boldly talk of its creator and his procedure; what particularly entertained me was that these latter set up a contriver of the universe, but fail to mention where he came from, or what he stood on while about his elaborate task, though it is by no means obvious how there could be place or time before the universe came into being. Friend You really do make them out very audacious conjurers. Menippus My dear fellow, I wish I could give you their lucubrations on ideas and incorporeals, on finite and infinite. Over that point, now, there is fierce battle; some circumscribe the All, others will have it unlimited. At the same time they declare for a plurality of worlds, and speak scornfully of others who make only one. And there is a bellicose person who maintains that war is the father of the universe 3.

 As to Gods, I need hardly deal with that question. For some of them God is a number; some swear by dogs and geese and plane-trees?, Some again banish all other Gods, and attri-

1 Variously attributed to Heraclitus, who denies the possibility of repose, and insists that all things are in a state of flux; and to Empedocles, who makes all change and becoming depend on the interaction of the two principles, attraction and repulsion,

3 Socrates made a practice of substituting these for the names of Gods in his oaths,

 

bute the control of the universe to a single one; I .ot rather depressed on learning how small the supply of divinity was. But I was comforted by the lavish souls who not only make many, but classify; there was a First God, and second and third classes of divinity. Yet again, some regard the divine nature as unsubstantial and without form, while others conceive it as a substance. Then they were not all disposed to recognize a Providence; some relieve the Gods of all care, as we relieve the superannuated of their cjvic duties; in fact, they treat them exactly like supernumeraries on the stage. The last step is also taken, of saying that Gods do not exist at all, and leaving the world to drift along without a master or a guiding hand.

 Well, when I heard all this, I dared not disbelieve people whose voices and beards were equally suggestive of Zeus. But I knew not where to turn for a theory that was not open to exception, nor combated by one as soon as propounded by another, I found myself in the state Homer has described; many a time I would vigorously start believing one of these gentlemen;

But then came second thoughts.

’ So in my distress I began to despair of ever getting any knowledge about these things on earth; the only possible escape from perplexity would be to take to myself wings and go up to Heaven, Partly the wish was father to the thought; but it was confirmed by Aesop’s Fables, from which it appears that Heaven is accessible to eagles, beetles, and sometimes camels. It was pretty clear that I could not possibly develop feathers of my own. But if I were to wear vulture’s or eagle’s wings—
the only kinds equal to a man’s weight—I might perhaps succeed. I caught the birds, and effectually amputated the eagle’s right, and the vulture’s left wing. These I fastened together, attached them to my shoulders with broad thick straps, and provided grips for my hands near the end of the

 

quill-feathers. Then I made experiments, first jumping up and helping the jump by flapping my hands, or imitating the.
way a goose raises itself without leaving the ground and combines running with flight. Finding the machine obedient, I
next made a bolder venture, went up the Acropolis, and launched myself from the cliff right over the theatre.