eavored to place the knowledge of God on a rational
basis. We can not read the arguments he employed without being convinced
that he anticipated all the subsequent writers on Natural Theology in
his treatment of the argument from _special ends_ or _final causes_. We
venture to abridge the account which is given by Xenophon of the
conversation with Aristodemus:[481]

[Footnote 480: "Memorabilia," bk. i. ch. iv. Sec. 16.]

[Footnote 481: 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
sec