The following text is a slightly edited version of Chapter 8 from my 1975 book, The Day of Celestial Visitation. It describes a project initiated by Jonathan Swift and Alexander Pope in Swift's first attempt to record his celestial contacts.

Thus the original intent of Swift to publish the Travels under the name of M. Scriblerus is clearly evident, as part of a larger work of satire. In the course of time, from 1714 and the breakup of the Scriblerus Club, to 1726, when Swift actually published under the name of Lemuel Gulliver, we see an evolution in concept from the first formulation of the idea.
 

We also see that the Travels were originally conceived as a series of works. We can only guess at

Swift's intent of his "Journeys through the Deserts of Nubia." However, the idea of voyaging to China upon Condors, giant birds, finds parallel in the statements found in The Urantia Papers on such giant birds actually existing at one time upon this planet, and used by Adam and Eve. See page 831:
 

From the large passenger birds -- the fandors -- Adam and Eve looked down upon the vast stretches of the Garden while being carried through the air over this, the most beautiful spot on earth.

We also see that Swift had a great concern for the activities of Caligastia, but never realized exposition on it. Indeed, he has traveled incognito through all the Courts of Europe, and all the nations of the world.
 

The idea for the club was first proposed by Alexander Pope in the fall of 1713, then 25 years of age, who brought with him another literary young friend, John Gay, author of the first English opera, The Beggar's Opera. According to an account by Pope written years later in 1729:
 

The design of the Memoirs of Scriblerus was to have ridiculed all the false tastes in learning, under the character of a man of capacity enough, that had dipped into every art and science, but injudiciously in each . . .

A second group, led by Swift, included John Arbuthnot, physician to Queen Anne and member of the Royal Society; Thomas Parnell, another writer; and Robert Harley, Earl of Oxford and Minister to the Queen.
 

Both Pope and Swift had attempted several independent ventures to gather men of outstanding character and talent, Pope in line with the objectives mentioned above, Swift more in attempt to aid promising young men without means of their own in the fast pace of the London city life.
 

The suggestion advanced by Pope was grandiose and contained numerous difficulties. It required contribution from a number of specialists; one or two individuals would not be able to cover the large area of knowledge necessary to sustain the theme of the project. It would indirectly involve many of the figures of the time through satire and comment and thus could create much antagonism; and it would require coordination of activity that would demand full attention of whomever assumed the task as editor.
 

From the numerous works which emerged over the next three decades, the intimate and long-lasting personal relationships the club developed, and the impact upon the lives of the individuals involved, we can conclude that Swift informed the members of many items which served to explain the traditions from the past, such as "music of the spheres," while at the same time providing background on the scientific developments of the day. Both Pope and Arbuthnot must have been aware of Swift's secret, or at least the implications of it, for their knowledge shows in the correspondence among these individuals, and the activity greatly influenced their later lives. Whether Gay, Parnell, and Harley knew the intimate details we can only speculate, but they probably knew at least part of Swift's intent. We can guess with what attention Swift must have held this group with his tales, although he may not have revealed the particulars of his personal experience.
 

A literal translation of the name Martin means "of Mars." The translation of Scriblerus, from the Latin, means 'low scribe," "clerk," or "writer," "one who scribbles." From combination of the two words, we take the meaning to be "a writer of Mars." In all of the Scriblerian activity there is no reference to Mars, nothing among the writings of the members, except for the one reference by Swift which showed later in Gulliver's Travels. Therefore, we take it to mean that Martinus Scriblerus refers to the author of the report on the Martian satellites, Jonathan Swift.
 

As I mentioned above, the original intent of the Scriblerus Club also was to have Martin as hero of the Travels. However, at some date after the breakup of the Scriblerian activity, perhaps just prior to publication of the Travels, Swift chose the name Lemuel Gulliver. He may have felt the name "Martinus Scriblerus" was related too closely to his discussion of the Martian satellites because of concern for his personal safety. The reason for his decision must remain unknown; we can only speculate on the purpose of the change from Scriblerus to Gulliver.
 

There are numerous direct references to Swift in the Memoirs. I shall mention a few here to show the extent of the mystery surrounding the Memoirs and the Travels, and to demonstrate that the Memoirs, as the Travels, are far more than satire.
 

In the reign of Queen Anne . . . thou mayest possibly, gentle Reader, have seen a certain venerable person, who frequented the outside of the Palace of St. James . . . (Introduction to the Memoirs)

Many of the meetings of the Scriblerus Club were held in the apartment of Arbuthnot in the palace. He was on constant call to the Queen; therefore, Swift was often in the vicinity of the palace.
 

. . . a mind replete with science, burning with a zeal of benefiting his fellow creatures, and filled with an honest conscious pride, mixed with a scorn of doing or suffering the least thing beneath the dignity of a philosopher. Accordingly he had a soul that would not let him accept any offers of Charity . . . (Introduction to the Memoirs)

From the implications of the flying island account and the stories of the academies in the Travels, we can reasonably assume that Swift had many items of science related to him other than the Martian satellites. His numerous satirical works show his honest, conscious pride, and his many references to the flagitious race of ministers indicate his scorn for suffering the least thing beneath the dignity of a philosopher. Also, another outstanding feature of his character was his hurt at having to accept charity, both from his relatives as a youth and later from Sir Temple for his education and professional sponsorship. (His father died before he was born; his mother had no independent income.)
 

Harley, the first Minister, was asked to join the Scriblerus Club by Swift. The many notices of meetings sent to Harley indicate Swift's concern that he attend faithfully. For this persistence and other reasons, Swift may have been obnoxious to Harley. Swift may have attempted to convey the essence of his knowledge and may have recommended changes in government to Harley. However, he was ineffective because his secret could not be made known; all arguments for improvement in the government or in the conduct of the country had to be made within familiar context. Swift could not appear other than as an ordinary reformer; he could not possibly say that he had been on other planets and that they had better systems than ours. He had to keep his real business or intentions unknown to all men, with the possible exception of the intimates in the Scriblerus Club, Pope and Arbuthnot.
 

The gentleman outside of the Palace of St. James addresses the writer of the Memoirs in part as follows:
 

As far as is known, Swift's first breath was drawn in Ireland, but the reference may mean the British Isles.
 

According to Kerby-Miller, Horace gives the phrase as alto sole palettes. This means "warmed by another sun." Swift may have misphrased the quotation intentionally, but in any case "warmed under another sun" would be literally correct if Swift had visited another planet, not merely another climate on our planet. We should expect such warming to adjust the complexion or otherwise affect the body.
 

The address to the writer continues:
 

The use of Martinus Scriblerus and Lemuel Gulliver are certainly uses of other names. Similarly, many of Swift's writings were published anonymously or under guise to avoid the malice of his fellow men. There can be no doubt that he possessed the Arcanum Magnum, or Great Secret. Swift had good cause for screening himself from the envy of his fellow men. Again, we see the concern Swift felt for his personal safety. Just as he hid the true satellite parameters, he expressed his concern outright to Pope when he said his chief purpose was to vex the world rather than to divert it, and if he could compass that design without hurt to his own person or fortune, he would be the most indefatigable writer you had ever seen.
 

This Swift was; his collected works fill more than twenty volumes.
 

In a speech over his son at the hour of his birth, Cornelius raged at the suggestion that Martinus should be bred up at home, like other gentlemen:
 

To perambulate this terraqueous globe was certainly too small a range for Swift if he traveled to another planet or other portions of our galaxy.
 

As we shall find in the secrets of the Travels, Swift measured continents, islands, capes, bays, straits, and isthmuses. Also, in discussion of the Great Deluge, I show how we could have learned from Swift's instruction in volcanoes, earthquakes, thunders, tempests, and hurricanes.
 

These references identify Martinus Scriblerus. This was the first extensive effort by Swift to record his experiences, and it served to report many items he could not encompass within the Travels.
 

In the chapter of the Memoirs concerned with the rudiments of Scriblerus' learning is the following remark:
 

Signposts were prevalent in Swift's day, sometimes of monstrous size, and depicted many mythological creatures. Possibly, they gave Swift knowledge not taught in formal schooling but carried from generation to generation through oral traditions many stories with foundation in remote antiquity. There may have been varieties of animals in ancient times that are not officially recognized by naturalists, since no fossils are found to support such claims. Or perhaps tales were brought to earth by space travelers in prior ages. We have no evidence for such speculation.
 

However, for little green men we have specific reference. The accounts by Kercherus and William of Newburg are historically authentic (A. Kercherus, Ars Magna Lucis et Umbrae, Rome, 1646, p. 819).
 

An edition of Newburg's chronicle was published under the editorship of Thomas Hearne in 1719. According to Kerby-Miller:
 

The account by William of Newburg is the original reference to little green men.
 

1. They did not speak English.

2. They wore clothes of a strange color and texture.

3. They were completely green in their persons which gradually faded.

4. Their sun did not shine brighter than the English twilight.

Were they visitors from space, stranded here for causes unknown? Although they were described as children, perhaps they were adults of diminutive stature. Unfortunately, we do not know the fate of these "little green men."
 

Some of the craft operators observed by Adamski were a definite olive complexion.

Adamski later discusses the problem of green-colored people:
 

This is a typical Adamski remark. He begins by saying that he wants to put an end once and for all to wild rumors of little green men. He starts almost as though he intends to deny them. He merely says that the idea of little green men should not be taken so seriously. Apparently, it is quite common throughout the universe to have various colored people, and green is merely another color along with red, yellow, or black. Also, Adamski's speculations about the reasons for skin color are simply that: speculations.
 

Pygmies are a Negroid people of diminutive stature scattered from central Africa to the western Pacific. They are also known as Negritoes. Beside the several tribes in Africa, there are racial representatives on Ceylon, on islands in the Indian Ocean, Malaya, Sumatra, and the Philippines.
 

These are remnants of an empire that extended all across the southern portions of the Asiatic continent. We cannot say how old this empire may have been. Swift refers to it as ancient. Nor do we know the extent of their technological achievements or other social developments.
 

Africa show that this early man existed over the geographical range indicated by representatives of the pygmy people living today. Among the finds by Leaky in the lowest bed of the excavation and, therefore, of a very great age were interesting fossils of a different type of small-statured man, who was given the name home habilus, the small tool user. More recently other ancient fossils have been found of small-statured people. The remains of these ancient peoples are so few that no realistic estimate of their civilization or of their numbers can be made. Neither do the few scattered bones permit classification as affecting the evolution of modern man.

This reference is sufficient to show the design of Swift's writing in the Travels--he is denoting early man and the early history of the planet.
 

Here we see how the plan for the Travels was designed early in the Scriblerian activity.
 

The second book has more material to show the nature of the allusion.

As with pixies, elves, and leprechauns, stories of giants are as old as the hills. Fables of giant people go back to earliest historical time and occur in mythologies and fairy tales from around the world.
 

There are also several biblical references to giants, the most famous in Gen. 6:4:
 

This passage occurs between the list of the generations of Adam and the story of Noah's flood. Apparently, it refers to a time before the Great Flood. See my discussions on earth ages.
 

But within the context of the reference to giants, there is mention of the sons of God, how they came in unto the daughters of men, and how the mating of these celestial creatures with earth women produced a superior strain of people, mighty men of old, men of renown. This suggests there may be some connection between the two, giants and the sons of God.
 

Other biblical passages refer to giants, identified as Rephaim, who are not mythical, but real. Their habitat and culture are positively asserted in Gen. 14:5, Gen. 15:20, Josh. 17:15, and 2 Sam. 21:18. Most of us are familiar with the story of David and Goliath, another giant who fought with the Philistines.
 

Samuel Noah Kramer indicated the role of giants in such diverse mythologies as the Greek and the Pan-American complex.
 

Sir James Frazer gave descriptions of giants as they occur in Norse and Celtic mythologies; stories of giants are widespread throughout the world. Jack and the Beanstalk is one fairy tale example. Midsummer festivals in Europe and South America up to the present include images of large creatures in the parades and activities. Usually the giants present a threatening demeanor and the stories center around the attempts of ordinary mortal men to slay them or to appease them. The evidence suggests that men once had some reason to fear them, perhaps for their huge size or their social conduct.
 

Well-documented cases of individual giants have persisted from ancient times. These individuals usually range in height up to nine or ten feet, although they sometimes are taller. The reason for their tremendous growth is traditionally given as a glandular disturbance within the body chemistry. One cannot help but wonder if they are not the result of spurious genes transmitted from very ancient times.
 

Are these tales and myths from the imagination? Or do they have factual basis in the unrecorded past? Clearly, facts about our planetary past are buried under the illusions of modern godlessness, and hence not subject to thorough and objective examination.
 

In his "giant" satire Swift goes on to describe a book kept in his nurse's room wherein the discourse of the author pursues the usual topics of European moralists and the fallen state of man:
 

Swift could not offer a more literal statement of our thesis.
 

It is curious that Swift would reserve his description of the tradition of giants in the land of giants.
 

parts of the kingdom." This is interesting because the remains of ancient giants are all found in the western Pacific region, in China and Java.

Swift identifies the location of the land of the giants exactly. In Book II, Chapter 4 he gives the following:
 

Adamski again offers unique parallel between Swift and himself:
 

Lemuria is an ancient mythical land originally proposed by E. H. Haeckel, a German zoologist born in 1834. He felt that such a land was necessary to describe the distribution of femurs from Africa, through the Indian Ocean to the Malayan archipelago. However, remains of femurs found in America and Europe placed the suggestion in disrepute; it is no longer accepted by scholars. But note that Haeckel's proposed land fits the distribution of pygmies from Africa to the Philippines.

Also note that Swift does not mention the mythical land of Atlantis, which has been a popular topic for speculation since the days of Plato and was familiar to scholars in Swift's day.
 

The myth surrounding the ancient land of the Pacific is not limited to Swift, Adamski, or Haeckel. Churchward reports finding clay tablets in Hindu monasteries in India that describe this ancient land also. According to his account, he was taught to decipher these tablets by the Hindu monks. The tablets described the location and the culture of a civilization that existed prior to the Great Flood. The civilization was destroyed during the flood when its inhabitants were scattered to all corners of the world, including those who left the record in India. Churchward placed this civilization in the middle of the Pacific Ocean with geographical dimensions almost identical to those given by Swift but not connected to North America.
 

The Urantia Papers on Page 873 also state that:  
 

Leet and Judson in their college textbook Physical Geology show a map of sediment in the ocean floors. There is a large area in the Pacific Ocean, connected to North America, that is covered by brown clay, not siliceous or calcerous ooze as one would expect for the floor of the ocean . This distribution of sediment matches Swift's description.
 

The evidence of the first two books indicates that Remote means with respect to time and that Swift is leaving some indicator of the history of the planet. This hypothesis is confirmed by Adamski, as well as other sources.
 

In the first case Swift refers to the ancient pygmy empire. There is both fossil and living evidence to support the claim that pygmies once occupied a wide land distribution across the southern portions of the Eastern Hemisphere. The date of this empire is unknown, but the fossil evidence indicates it was very ancient. We do not know the type or the level of this civilization. In my work on the Legacy of Adam and Eve I show the world-wide use of common Semitic place names from the most remote antiquity.
 

In the second case Swift refers to another ancient land occupied by giants, located in the Pacific Ocean, but now gone from the surface of the planet.
 

1. Fossil evidence on the western portion of the Pacific Ocean shows that giant creatures once lived who were manlike in form with articulate speech.
 

2. Geological evidence of clay deposits, fracture zones, and the east Pacific rise all suggest there may have been an ancient continent in he Pacific Ocean connected to North America along the California region and now lost beneath the waters for some undetermined reason. The rugged Pacific Coast and geological faults are the result of past upheavals.
 

3. Adamski claims the same land mass in ancient times. He says that his land was destroyed because peoples forsook their Creator and were determined to pursue selfish objectives.
 

4. Churchward, who published his books long before the UFO contactees, also claims that this ancient land was destroyed in the Great Deluge.
 

5. Mythologies from around the world, including the biblical, contain stories of both giants and pygmies.
 

All of the evidence is mutually supporting.
 

The third book of the Travels is much more difficult to evaluate. The quotations provided earlier in this work were taken from various portions of that book but were not clarified with respect to Swift's format. The flying-disc account occurs in the first three chapters, which is the voyage to Laputa. The remaining eight chapters are not easy to identify. The Memoirs of Scriblerus do not offer much help in this respect. Their hint is as follows:
 

The only information we have from this reference is that "they" were philosophers and mathematicians.
 

Note that once again there is reference to Swift as the person who returned to benefit his own dear country but was turned treacherously away by the envious ministers of Queen Anne. This theme is recurrent throughout the Travels as well as the Memoirs. It weighed heavily on Swift's mind. We might sympathize with him: he was taken to other worlds in the universe; he learned of the administration and conduct of celestial affair; he could have greatly helped improve the order of civilized societies upon earth -- but men were not amenable to such "outlandish" advice.
 

An attempt to trace Book III of the Travels in parallel with Adamski's visit to cigar-shaped craft is not successful. If Swift was relating such information, it is not obvious from his account. He does report that he was let down from the flying disc in the same manner that he was taken aboard, into the land of Balnibarbi. He was deposited on a mountain about two miles from the capital city of Lagado. Several adventures take place in this land.
 

His first morning in this land he was taken for a ride through the city where he observed the following:
 

1. The houses were strangely built, most of them out of repair.
 

2. The people in the streets walked fast, looked wild, their eyes were fixed, and generally they dressed in rags.
 

3. In the country laborers worked with several sorts of tools in the ground, but Swift was not able to conjecture what they were about, neither did he observe any expectation of corn or grass, although the soil looked excellent. (The lack of expectation of corn and grass could be due to chemical poisoning, weather disturbance, or atomic fallout.)
 

The reply went something like this: About forty years ago, certain persons went up to Laputa, and after about five months they returned with a very little smattering in mathematics but full of volatile spirits from such airy regions. These persons began to dislike the management f everything below and fell into schemes of putting all arts, sciences, languages, and mechanics upon a new foot.
 

They set up academies in every town where the professors contrived new instruments and tools for all trades and manufactures, new rules and methods of agriculture and building, whereby they undertake that one man could do the work of ten, a palace could be built in a week of materials so durable as to last forever without repairing. The fruits would come to maturity at choosing with an increase of a hundred-fold over what they did in Swift's day, and innumerable happy proposals. The only inconvenience was that none of the schemes were brought to perfection, and in the meantime the whole country laid in miserable waste, with the houses in ruin, the people without food or clothes. But this did not discourage the projectors; it only made them work fifty times more violently, bent upon prosecuting their schemes, driven equally by hope and despair. As for his guide, he preferred to live in the houses his ancestors built, content in the old forms, and to act without innovation, but he was considered as an enemy of the art, ignorant, and against the common good.

The account by Swift is the more remarkable in that it is so very descriptive of today. We are following this pattern precisely, with our country rapidly going to ruins.
 

But everything else fits--we go about our towns with fixed eyes; we have only contempt for the old days; the more we struggle to feed the world the more we are driven on by both hope and despair; we are bent upon prosecuting new schemes; none of them are brought to perfection; we want one man to do the work of ten; etc., etc.
 

The account raises an important question: Is it possible Swift was warned not only about atomic holocaust, but also about the dangerous technical explorations of our times and the use of methods and techniques which bring temporary relief with praise to their inventors but which end in havoc?
 

Is it possible that his ride through town was his method for describing a scan of the future as well as the past, that the technical ability of celestial intelligence can show time in both the past and future?
 

The third book of the Travels continues with the academies of Lagado. They correspond somewhat with the academies of Mars found in Pioneers of Space. Much of the content of these accounts is true satire, as applicable day as 250 years ago.
 

The fourth book of the Travels is the most revealing story of all, not because of the peculiar and nauseating habits of the Yahoos, but because of the life lived by the horse people. It was experience of this exceptional way of life that brought Swift back with a strong misanthropic attitude. According to the Memoirs:  
 

Swift obviously does not think much of the rest of mankind, or of the Secretary of State (Harley?), or any good cause for patriotism. Something has moved the man to a level of vision such that the ways of earth stir in him naught but the highest contempt. He has acquired a disease that will not be eradicated; he goes to the end of his life with a knowledge that is almost unbearable. We can only admire the man for his equanimity. Who of us would have been able to devote our lives to the same purpose?
 

If the reader wishes to understand the meaning of the fourth book of the Travels, it is important to keep in mind that the Yahoos represent man as he would be without rational powers, strictly animal in his inclinations, desires, and habits. Swift has placed the Yahoo description in this story as counterpoint. It makes contrast between the worst in man and the best in man, man as he would be without the natural gift of a divine spark and man as he could be if he would strive for the best. To be shaped like a man is one thing; to achieve the ideal of the potential within man is quite another. Swift makes these contrasts throughout the book of the horses.
 

The horses represent an admirable race of creatures that inhabit another planet, the optimum of expression in the humane. Swift was forced to hide this story just as he was forced to hide his other stories; he chose the most admirable creature he knew to represent the residents of another planet, the horse, noted for its intelligence and for its mild nature. With this understanding we can evaluate many remarks within the story, compare them against Adamski, and obtain a fairly comprehensive picture of how life is lived upon another, more advanced planet. The exposition is most enlightening.
 

Swift describes his reception in that country, the construction of their houses, their servants, and his accommodation to their way of life. He was forced to eat a vegetarian diet, with no salt:  
 

According to Swift, the houses are of very simple construction, with only three or four rooms, and the most simple furniture.
 

Adamski provides the following:
 

Swift discussed their moral attitudes:  
 

One of the results of Swift's sojourn in this country was his altered attitude.  
 

Swift detests falseness in communication but expresses his strong motivation to exercise freedom in his representation of things. In other words, he cannot relate explicitly the details of his experience, and must hide it also behind a veneer of pretense. We are now able to recognize his problem.
 

Further on, he says:
   

From Adamski: 
 

From Swift:  
 

From Adamski:  
 

Swift on diseases:  
 

Adamski:  
 

Swift on death:  
 

Adamski:  
 

Many other parallel passages exist between Swift and Adamski.
 

The Memoirs conclude the hints to the reader with these remarks:  
 

Can more be said:
 

Swift's mastery of allusion is best demonstrated in two sections of the Travels: first, the introductory passages entitled "A Letter from Capt. Gulliver to his Cousin Sympson," and a note from "The Publisher to the Reader"; second, in the last section of the Travels, Chapter 12, of the voyage to the land of the horses. We shall quote some samples of this art to help enlighten the reader, who is urged again to explore for himself.  
 

Swift obviously had to fit the work to the general style of readers; he could not describe the style of the sailors or variations and bearings of the voyages, and he had to remain circumstantial in his writing.
 

As we found in an earlier chapter, Swift was concerned that no portion of the Travels suffer alteration or omission and that no additions be made. We continue with his remarks in this respect:  
 

First, he claims to have spoken this many years ago. This would put the writing of the Travels at some period considerably ahead of his reprimand. Since the letter was dated 1727, we conclude that his speech must date back at least to 1715, perhaps much earlier.
 

Second, note that he was in another reign, or outside the sovereignty of the English kings. This would place him outside England and Ireland, although no such extensive travel by Swift is recognized.
 

Third, he says that the reign was above five thousand leagues distance. An English league is usually taken at three English miles; therefore, he was at a distance greater than 15,000 miles. But there is no point on our globe at a distance greater than 12,500 miles, unless one travels a long, circuitous route. Swift must have meant that he traveled to a reign beyond our planet earth:  
 

Here Swift is complaining about his own great want of judgment, in being prevailed upon by the publisher "and some others." He implies that he regrets the publication of the Travels. Furthermore, he remarks totally out of character that he expected reforms within six months.
 

Swift shows that the times and date of the Travels are not to be taken literally, but are to be adjusted by the readers as they please:  
 

Hopefully, we are being both judicious and candid in this book. Swift has yet another reference to an early age in his life:  
 

How old were they, and how did they speak? We don't know. He indicates that the Travels are not to be taken as fiction:  
 

The last remark is certainly a false implication because the truth does not immediately strike every reader with conviction, nor has it done so in 250 years. Swift may have intended that after explication of the Travels, all Yahoos would appreciate the true meaning
 

Swift obviously believes that the corruptions of man are deeply rooted and that Western civilization is especially subject to these faults. His return to this planet was marked by a misanthropic attitude..
 

It may be significant that he refers to his last return. Apparently there was more than one.
 

In Chapter 12 of the voyage to the land of the horses we find the following:
   

A most improbable tale, indeed!
   

We do not have interest in trade or negotiation with such distant countries.

In discussing whether he should have left a memorial or claim for the state, Swift remarks:
 

There is no difficulty in imagining what an army might do with a flying disc overhead. And the conquest of these countries certainly would not be a simple matter.
 

In referring to the horses Swift expresses the following:  
 

In providing a satirical discussion for the conquest of other nations and the reasons why such is not beneficial, Swift remarks:  
 

This comment is remarkable, for if we take it literally, it means that no other civilized European ever had the opportunity to experience the travels that Swift enjoyed. In other words, he is unique in European civilization and must have served an express purpose for the celestial intelligence who are directing this activity. The remark helps to evaluate the extent of the celestial endeavor. Apparently, it is limited and is performed only for a specific purpose with definite restrictions.
 

Swift's reaction to his experiences is summed up in the next to last paragraph of the voyage to the horses with the classical quotation:
 

Enough said!
 

There are numerous allusions contained also within the Memoirs.
 

We have given many of these previously and conclude here with several others.

Finally, Swift and Pople left a message to the one who would make known the meaning of the Travels and of Martinus Scriblerus to the world. In the introduction to the Memoirs we find the following remarks, delivered by that mysterious character outside the palace of St. James:
 

This I have tried to do.