from the all-controlling and unifying primary fact which we call GOD. Any other keystone contrived by ingenious wits to give consistency to the social arch is artificial; this alone is natural.[70.1] Accordingly we find that from the days of Moses and the Hebrew prophets, through Solon and Pythagoras to Socrates and Plato; from Socrates and {71} Plato through the Apostles and Evangelists and the grand army of Church Fathers, to Luther, Calvin, Knox, and the other great Reformers of the sixteenth century; from the great Churchmen of the Reformation through Leibnitz and Spinoza, and Locke and Butler and Kant, down to the very recent and low platform of Paley and Austin, the foundation of Morals has been laid in Theology. And of all great theological moralists there is none who is at once more theoretically distinct and more practically consistent than Socrates. To him is to be traced the first scientific expression of the great argument from design,--an argument, no doubt, which is as old as the human heart, and exists in all unperverted minds without being formulated, but which, in a logical age and among a critical people, not the less demands to be set forth, link by link, and illustrated in detail as Socrates does in the following dialogue, a dialogue which we shall translate at length, at once as a notable landmark in theological literature, and as a good illustration of the philosopher’s favourite method of bringing out a grave truth from a familiar colloquy. “There was one Aristodemus, a little man, well known in Athens, not only as one who never either sacrificed to the gods or used divination, but as laughing and jeering at those who did so. This man Socrates one day happened to meet, and knowing his tendencies addressed him at once thus. Tell me, Aristodemus, are there any persons whom you admire particularly for their wisdom? That there are, he replied. Well, said Socrates, let me hear the names of a few. Homer, said the other, for epic poetry; Melanippides for dithyrambs; for tragedy, Sophocles; {72} for sculpture, Polycleitus; for painting, Zeuxis. Then tell me this, which is worthy of the greater admiration, the artist who makes figures which have neither life nor intelligence, or He who makes animals that have both life and intelligence? This artist, of course, said Aristodemus; for such animals would not be made by chance, but by calculation. Well then, of two classes of things, whereof the one has manifestly been constructed for some useful end, and the other, so far as one can see, for no end at all, which would you call the product of calculation? Of course the things made for some useful end. Now answer me this,--He who made men at first, and gave them senses to bring them into contact with the outward world, eyes to see and ears to hear, did He furnish them with these organs for a useful purpose or for no purpose at all? and as for odours and smells, if we had not nostrils, so far as we are concerned