"irrelevant;" it would be impossible, except on the supposition that the phenomena would of themselves give rise to such an inference. That it is now possible to make the inference, and, indeed, hardly possible not to make it, is sufficient warrant of its relevancy. It may, of course, be rejoined that, if this important factor is given, the inference yields no independent argument of a divine creator; and it may also be reasonably urged that the difference between things that are made under our observation and comprehension, and things that grow, but have originated beyond our comprehension, is too wide for a sure inference from the one to the other. But the present question involves neither of these. It is simply whether the argument for design from adaptations in Nature is relevant, not whether it is independent or sure. It is conceded that the argument is analogical, and the parallel incomplete. But the gist is in the points that are parallel or similar. Pulleys, valves, and suchlike elaborate mechanical adaptations, cannot differ greatly in meaning, wherever met with. The opposing argument is repeated and passed in another form: "The evidence of design afforded by the marks of adaptation in works of human competence is null and void in the case of creation itself . . . Nature is full of adaptations; but these are valueless to us as traces of design, unless we know something of the rival adaptations among which an intelligent being might have chosen. To assert that in Nature no such rival adaptations existed, and that in every case the useful function in question could be established by no other instrument but one, is simply to reason in a circle, since it is solely from what we find existing that our notions of possibility and impossibility are drawn. . . . We cannot imagine ourselves in the position of the Creator before his work began, nor examine the materials among which he had to choose, nor count the laws which limited his operations. Here all is dark, and the inference we draw from the seeming perfections of the existing instruments or means is a measure of nothing but our ignorance." But the question is not about the perfection of these adaptations, or whether others might have been instituted in their place. It is simply whether observed adaptations of intricate sorts, admirably subserving uses, do or do not legitimately suggest to one designing mind that they are the product of some other. If so, no amount of ignorance, or even inconceivability, of the conditions and mode of production could affect the validity of the inference, nor could it be affected by any misunderstanding on our part as to what the particular use or function was; a statement which would have been deemed superfluous, except for the following: