The mere existence of originated minds necessarily implies the existence of an unoriginated mind. "What can be more absurd," asks Montesquieu, "than to imagine that a blind fatalistic force has produced intelligent beings?" The complicated and refined adjustments of the body to the mind, and of the mind to the body, are so numerous and interesting that their study has now become the task of a special class of scientific men. A very little disorder in the organisation of the brain--such as even microscopic _post-mortem_ examination may fail to detect--suffices to cause hallucinations of the senses, to shake intellect from its throne, to paralyse the will, and to corrupt the sentiments and affections. How precise and skilful must the adjustment be between the sound brain and sane mind! Who sufficiently realises the mystery of wisdom which lies in the familiar fact that the mind, by merely willing to use the members of the body, sets in motion instantaneously and unconsciously, without effort and without failure, cords and pulleys and levers, joints and muscles, of which it only vaguely, if at all, surmises the existence? The laws of our various appetencies, affections, and emotions, and their relations to their special ends or objects, the nature of the several intellectual faculties and their subservience to mental culture, and still more the general constitution of the mind as a system consisting of a multitude of powers under the government of reason and conscience, present to us vast fields filled with the evidences of Divine Wisdom.[27] [27] See Appendix XIX.