Now my daughter I appeal to you and to all other reasonable persons,—I put the question to your own plain sense,—is it anyways likely that statues so wonderful, so inexpressibly mysterious in their properties should be the mere work of a Keswick carpenter, though aided as he was by Mrs. L.'s directions? Is it not certain that neither he, nor Mrs. L., had the slightest glimpse, the remotest thought of any such properties,—she when she designed, he when he executed the marvellous productions? Is it possible that they should? Would it not be preposterous to suppose it? This supposition therefore being proved to be absurd, which in mathematics is equal to a demonstration that the contrary must be true, it remains to enquire into the real origin of their stupendous qualities. Both the ancient Heathens and the Romanists teach that certain Images of the Gods or of the Saints have been made without the aid of human hands, and that they have appeared no one knew whence or how. The Greeks called such images Diopeteis, as having fallen from the sky, and I could enumerate were it needful sundry Catholic Images which are at this day venerated as being either of angelic workmanship or celestial origin. We cannot however have recourse to this solution in the present case; for Glover is so veracious a man that if he had found these figures in his workshop without knowing how they came there,—or if he had seen them grow into shape while he was looking on,—he would certainly not have concealed a fact so extraordinary. All Keswick would have known it. It must have become as notorious as Prince Hohenloe's miracles. There remains then another hypothesis, which is also common to the ancient Pagans and the Romanists;—that some superior powers finding a congruity in the Images have been pleased to communicate to them a portion of their influence, and even of their presence, and so if I may be allowed the word, have actually become _inligneate_ in them. Were my old acquaintance, Thomas Taylor, here, who entirely believes this, he would at once determine which of his Heathen Deities have thus manifested their existence. Who indeed that looks at the Youth but must be reminded of Apollo? Said I that his face resembled in its rotundity the Moon? the Sun would have been the fitter similitude,—the sun shorn of its beams;—Phœbus,—such as he appeared when in the service of Admetus. And for his female companion, her beauty and the admiration which it excites in all beholders, identify her with no less certainty for Venus. We have named them therefore the Apollo de L., and the Venus de Glover; in justice to both artists; and in farther honour of them and of the Images themselves have composed the following inscription: