animal more unlike a horse than a pony is; nor can we get a well-
defined idea of a combination between a horse and any animal more
remote from it than an ass, zebra, or giraffe. We may, indeed,
make a statue of a flying horse, but the idea is one which cannot
be made plausible to any but ignorant people. So "human flesh"
may vary a little from "human flesh" without undue violence being
done to our reason and to the right use of language, but it
cannot differ from it so much as not to eat, drink, nor waste and
repair itself. "Human flesh," which is without these necessary
adjuncts, is human flesh only to those who can believe in flying
horses with feathered wings and bills like birds-that is to say,
to vulgar and superstitious persons.

Lastly, not only must the "perfect man," who is the second person
of the Godhead according to the orthodox faith, and who subsists
of "human flesh" as well as of a "reasonable soul," not only must
this person exist, but he must exist in some place either on this
earth or outside it. If he exists on earth, he must be in Europe,
Asia, Africa, America, or on some island, and if he were met with
he must be capable of being seen and handled in the same way as
all other things that can be called perfect man are seen;
otherwise he is a perfect man who is not only not a perfect man,
but who does not in any considerable degree resemble one. It is
not, however, pretended by anyone that God, the "perfect man," is
to be looked for in any place upon the surface of the globe.

If, on the other hand, the person of God exists in some sphere
outside the earth, his human flesh again proves to be of an
entirely different kind from all other human flesh, for we know
that such flesh cannot exist except on earth; if in space