they might as well not have existed; and how could we have had any perception of sweet and sour, and all agreeable tastes, had we not been furnished with a tongue to take, cognisance of such sensations? Observe further, how the eye, being naturally a tender organ, is supplied with eyelids as a house with a door, which may be opened to receive pleasant guests, and closed when danger approaches; the eye-lashes also manifestly serve as a sort of sieve to prevent the passage of any injurious particles which the wind might drive against the pupil, while the eyebrows form a sort of coping or fence which prevents the sweat from the forehead flowing into the organ of vision. Not less wonderful is it that the ear is so formed as to be able to take in an uncounted number of various sounds, and {73} yet is never filled; and in the mouth we are instantly met with the remarkable fact in all animals, that, while the front teeth, which take up the food, are formed for cutting, the back teeth, which receive it from them, are adapted for the after operation of grinding; observe also the situation of the great organ of nourishment, close to eyes and the nostrils, which keep a watch against the approach of unhealthy food; while on the other hand, that part of the food which is useless for nutrition, being naturally offensive, is carried off by ducts and passages placed at as great a distance as possible from the organs of sensation. All these contrivances, so manifestly proceeding from a purpose, can we doubt whether we should call works of chance or of intellect? Looking at the matter in this light, certainly, said the little man, I can have no hesitation in saying these are the contrivances of a very wise and benevolent designer. Consider further, continued Socrates, how there is implanted in all animals a desire of continuing their species, how the parents have a pleasure in breeding, and the offspring are above all things distinguished by the love of life and the fear of death. These also, he said, seem to be the contrivances of some Being who wished that animals should exist. Then, continued Socrates, consider yourself--do you believe that there is something in you which we call Intelligence? and, if in you, whence came it? is there no intelligence in the world outside of you? Your body, you perceive, is made up of certain very small portions of solid and liquid elements, of which vast quantities exist beyond you, and of which your body is a part; and if your body is taken from such a vast storehouse of matter, is your mind the only {74} part of you which is underived from any source, and which you seem to have snapped up somehow by good luck? and is it possible, or in any way conceivable, that all this gigantic and beautifully ordered form of things which we call the world should have jumped into its present consistency from mere random forces without calculation? Scarcely; but then I do not