POSIDONIUS.—You might, if you pleased, continue all your lifetime to shake in a cask all the materials of the earth mixed together, you would never be able to form any regular figure; you could produce nothing. If the length of your life is not sufficient to produce even a mushroom, will the length of another man’s life be sufficient for that purpose? Why should several ages be able to effect what one age has not effected? One ought to have seen men and animals spring from the bosom of the earth, and corn produced without seed, etc., before he should venture to affirm that matter, by its own energy, could give itself such forms; but no one that I know of has seen such an operation, and therefore no one ought to believe it. LUCRETIUS.—Well! men, animals, and trees must always have existed. All the philosophers allow that matter is eternal; and they must further allow, that generations are so likewise. It is the very nature of matter that there should be stars that revolve, birds that fly, horses that run, and men that compose “Iliads.” POSIDONIUS.—In this new supposition you change your opinion; but you always suppose the point in question, and admit a thing for which you have not the least proof. LUCRETIUS.—I am at liberty to believe that what is to-day was yesterday, was a century ago, was a hundred centuries ago, and so on backwards without end. I make use of your argument: no one has ever seen the sun and stars begin their course, nor the first animals formed and endowed with life. We may, therefore, safely believe that all things were from eternity as they are at present. POSIDONIUS.—There is a very great difference. I see an admirable design, and I ought to believe that an intelligent being formed that design. LUCRETIUS.—You ought not to admit a being of whom you have no knowledge. POSIDONIUS.—You might as well tell me that I should not believe that an architect built the capitol because I never saw that architect. LUCRETIUS.—Your comparison is not just. You have seen houses built, and you have seen architects; and therefore you ought to conclude that it was a man like our present architects that built the capitol. But here the case is very different: the capitol does not exist of itself, but matter does. It must necessarily have had some form; and why will you not allow it to possess, by its own energy, the form in which it now is? Is it not much easier for you to admit that nature modifies itself, than to acknowledge a being that modifies it? In the former case you have only one difficulty to encounter, namely, to comprehend how nature acts. In the latter you have two difficulties to surmount: to comprehend this same nature, and the visible being that acts on it.