[Footnote 481: ][ (return) ] Ibid., bk. i. ch. iv.
"I will now relate the manner in which I once heard Socrates discoursing with Aristodemus concerning the Deity; for, observing that he never prayed nor sacrificed to the gods, but, on the contrary, ridiculed those who did, he said to him:
"'Tell me, Aristodemus, is there any man you admire on account of his merits? Aristodemus having answered, 'Many,--'Name some of them, I pray you,' said Socrates. 'I admire,' said Aristodemus, 'Homer for his Epic poetry, Melanippides for his dithyrambics, Sophocles for his tragedy, Polycletus for statuary, and Zeuxis for painting.'
"'But which seemed to you most worthy of admiration, Aristodemus--the artist who forms images void of motion and intelligence, or one who has skill to produce animals that are endued, not only with activity, but understanding?'
"'The latter, there can be no doubt,' replied Aristodemus, 'provided the production was not the effect of chance, but of wisdom and contrivance.'
"'But since there are many things, some of which we can easily see the use of, while we can not say of others to what purpose they are produced, which of these, Aristodemus, do you suppose the work of wisdom?'
"'It would seem the most reasonable to affirm it of those whose fitness and utility are so evidently apparent,' answered Aristodemus.
"'But it is evidently apparent that He who, at the beginning, made man, endued him with senses because they were good for him; eyes wherewith to behold what is visible, and ears to hear whatever was heard; for, say, Aristodemus, to what purpose should odor be prepared, if the sense of smelling had been denied or why the distinction of bitter or sweet, of savory or unsavory, unless a palate had been likewise given, conveniently placed to arbitrate between them and proclaim the difference? Is not that Providence, Aristodemus, in a most eminent manner conspicuous, which, because the eye of a man is so delicate in its contexture, hath therefore prepared eyelids like doors whereby to secure it, which extend of themselves whenever it is needful, and again close when sleep approaches? Are not these eyelids provided, as it were, with a fence on the edge of them to keep off the wind and guard the eye? Even the eyebrow itself is not without its office, but, as a penthouse, is prepared to turn off the sweat, which falling from the forehead might enter and annoy that no less tender than astonishing part of us. Is it not to be admired that the ears should take in sounds of every sort, and yet are not too much filled with them? That the fore teeth of the animal should be formed in such a manner as is evidently best for cutting, and those on the side for grinding it to pieces? That the mouth, through which this food is conveyed, should be placed so near the nose and eyes as to prevent the passing unnoticed whatever is unfit for nourishment?... And canst thou still doubt, Aristodemus, whether a disposition of parts like this should be a work of chance, or of wisdom and contrivance?'
"'I have no longer any doubt,' replied Aristodemus; 'and, indeed, the more I consider it, the more evident it appears to me that man must be the masterpiece of some great Artificer, carrying along with it infinite marks of the love and favor of Him who hath thus formed it.'
"'But, further (unless thou desirest to ask me questions), seeing, Aristodemus, thou thyself art conscious of reason and intelligence, supposest thou there is no intelligence elsewhere? Thou knowest thy body to be a small part of that wide-extended earth thou everywhere beholdest; the moisture contained in it thou also knowest to be a portion of that mighty mass of waters whereof seas themselves are but a part, while the rest of the elements contribute out of their abundance to thy formation. It is the soul, then, alone, that intellectual part of us, which is come to thee by some lucky chance, from I know not where. If so, there is no intelligence elsewhere; and we must be forced to confess that this stupendous universe, with all the various bodies contained therein--equally amazing, whether we consider their magnitude or number, whatever their use, whatever their order--all have been produced by chance, not by intelligence!'