appearance of the stumps of trees which entered into its formation, would
suggest design quite irrespective of and antecedent to the considerable
knowledge or experience which would enable the beholder to decide whether
this was the work of men or of beavers. Why, then, should the judgment that
any particular structure is a designed work be thought illegitimate when
attributed to a higher instead of a lower intelligence than that of man? It
might, indeed, be so if the supposed observer had no conception of a power
and intelligence superior to his own. But it would then be more than
"irrelevant;" it would be impossible, except on the supposition that the
phenomena would of themselves give rise to such an inference. That it is
now possible to make the inference, and, indeed, hardly possible not to make
it, is sufficient warrant of its relevancy.

It may, of course, be rejoined that, if this important factor is given, the
inference yields no independent argument of a divine creator; and it may
also be reasonably urged that the difference between things that are made
under our observation and comprehension, and things that grow, but have
originated beyond our comprehension, is too wide for a sure inference from
the one to the other. But the present question involves neither of these.
It is simply whether the argument for design from adaptations in Nature is
relevant, not whether it is independent or sure. It is conceded that the
argument is analogical, and the parallel incomplete. But the gist is in the
points that are parallel or similar. Pulleys, valves, and suchlike
elaborate mechanical adaptations, cannot differ greatly in meaning,
wherever met with.

The opposing argument is repeated and passed in another form:


"The evidence of design afforded by the marks of adaptation in works of