MENIPPUS I must meet your wishes in that, too, for what is a man to do when a friend constrains him? First, then, I shall tell you about my decision— what impelled me to go down. While I was a boy, when I read in Homer and Hesiod about wars and quarrels, not only of the demigods but of the gods themselves, and besides about their amours and assaults and abductions and lawsuits and banishing fathers and marrying sisters, I thought that all these things were right, and I felt an uncommon impulsion toward them. But when I came of age, I found that the laws contradicted the poets and forbade adultery, quarrelling, and theft. So I was plunged into great uncertainty, not knowing how to deal with my own case; for the gods would never have committed adultery and quarrelled with each other, I thought, unless they deemed these actions right, and the lawgivers would not recommend the opposite course unless they supposed it to be advantageous.

Since I was in a dilemma, I resolved to go to the men whom they call philosophers and put myself into their hands, begging them to deal with me as they would, and to show me a plain, solid path in life. That was what I had in mind when I went to them, but I was unconsciously struggling out of the smoke, as the proverb goes, right into the fire! For I found in the course of my investigation that among these men in particular the ignorance and the perplexity was greater than elsewhere, so that they speedily convinced me that the ordinary man’s way of living is as good as gold. For instance, one of them would recommend me to take my pleasure always and to pursue that under all circumstances, because that was happiness; but another, on the contrary, would recommend me to toil and moil always and to subdue my body, going dirty and unkempt, irritating everybody and calling names; and to clinch his argument he was perpetually reciting those trite lines of Hesiod’s about virtue, and talking of “sweat,” and the “climb to the summit.” Another would urge me to despise money and think it a matter of indifference whether one has it or not, while someone else, on the contrary, would demonstrate that even wealth was good. As to the universe, what is the use of talking about that? “Ideas,” “incorporealities,”’ “atoms,” “voids,” and a multitude of such terms were dinned into my ears by them every day until it made me queasy. And the strangest thing was that when they expressed the most contradictory of opinions, each of them would produce very effective and plausible arguments, so that when the selfsame thing was called hot by one and cold by another, it was impossible for me to controvert either of them, though I knew right well that nothing could ever be hot and cold at the same time. So in good earnest I acted like a drowsy man, nodding now this way and now that.

More literally, “now inclining my head forward, and now tossing it backward”; that is, assenting one moment and dissenting the next. To express disagreement, the head was (and in Greece is now) thrown back, not shaken.