is sufficiently established by his attacks on anthropomorphism, taken in connection with his doctrine of the All. Whether as teaching meant for public currency or as a philosophic message for the few, the pantheism of Xenophanes expressed itself in an attack on anthropomorphic religion, no less direct and much more ratiocinative than that of any Hebrew prophet upon idolatry. "Mortals," he wrote, in a famous passage, "suppose that the Gods are born, and wear man's clothing, [499] and have voice and body. But if cattle or lions had hands, so as to paint with their hands and make works of art as men do, they would paint their Gods and give them bodies like their own--horses like horses, cattle like cattle." And again: "Ethiopians make their Gods black and snub-nosed; the Thracians say theirs have reddish hair and blue eyes; so also they conceive the spirits of the Gods to be like themselves." [500] On Homer and Hesiod, the myth-singers, his attack is no less stringent: "They attributed to the Gods all things that with men are of ill-fame and blame; they told of them countless nefarious things--thefts, adulteries, and deception of each other." [501] It is recorded of him further that, like Epicurus, he absolutely rejected all divination. [502] And when the Eleans, perhaps somewhat shaken by such criticism, asked him whether they should sacrifice and sing a dirge to Leukothea, the child-bereft Sea-Goddess, he bade them not to sing a dirge if they thought her divine, and not to sacrifice if she were human. [503] Beside this ringing radicalism, not yet out of date, the physics of the Eleatic freethinker is less noticeable. His resort to earth as a material first principle was but another guess or disguised theosophy added to those of his predecessors, and has no philosophic congruity with his pantheism. It is interesting to find him reasoning from fossil-marks that what was now land had once been sea-covered, and been left mud; and that the moon is probably inhabited. [504] Yet, with all this alertness of speculation, Xenophanes sounds the note of merely negative skepticism which, for lack of fruitful scientific research, was to become more and more common in Greek thought: [505] "no man," he avows in one verse, "knows truly anything, and no man ever will." [506] More fruitful was his pantheism or pankosmism. "The All (oulos)" he declared, "sees, thinks, and hears." [507] "It was thus from Xenophanes that the doctrine of Pankosmism first obtained introduction into Greek philosophy, recognizing nothing real except the universe as an indivisible and unchangeable whole." [508] His negative skepticism might have guarded later Hellenes against baseless cosmogony-making if they had been capable of a systematic intellectual development. His sagacity, too, appears in his protest [509] against that extravagant worship of the athlete which from first to last kept popular Greek life-philosophy unprogressive. But here least of all was he listened to.