Eureka

As our starting-point, then, let us adopt the Godhead. Of this Godhead, in itself, he alone is not imbecile – he alone is not impious who propounds – nothing. "Nous ne connaissons rien," says the Baron de Bielfeld—"Nous ne connaissons rien de la nature ou de l'essence de Dieu – pour savoir ce qu'il est, il faut être Dieu même."—"We know absolutely nothing of the nature or essence of God – in order to comprehend what he is, we should have to be God ourselves."

"We should have to be God ourselves!" – With a phrase so startling as this yet ringing in my ears, I nevertheless venture to demand if this our present ignorance of the Deity is an ignorance to which the soul is everlastingly condemned.

By Him, however—now, at least, the Incomprehensible – by Him – assuming him as Spirit—that is to say, as not Matter—a distinction which, for all intelligible purposes, will stand well instead of a definition – by Him, then, existing as Spirit, let us content ourselves, to-night, with supposing to have been created, or made out of Nothing, by dint of his Volition – at some point of Space which we will take as a centre – at some period into which we do not pretend to inquire, but at all events immensely remote – by Him, then again, let us suppose to have been created—what? This is a vitally momentous epoch in our considerations. What is it that we are justified – that alone we are justified in supposing to have been, primarily and solely, created?

We have attained a point where only Intuition can aid us – but now let me recur to the idea which I have already suggested as that alone which we can properly entertain of intuition. It is but the conviction arising from those inductions or deductions of which the processes are so shadowy as to escape our consciousness, elude our reason, or defy our capacity of expression. With this understanding, I now assert – that an intuition altogether irresistible, although inexpressible, forces me to the conclusion that what God originally created – that that Matter which, by dint of his Volition, he first made from his Spirit, or from Nihility, could have been nothing but Matter in its utmost conceivable state of – what? – of Simplicity?

This will be found the sole absolute assumption of my Discourse. I use the word "assumption" in its ordinary sense; yet I maintain that even this my primary proposition, is very, very far indeed, from being really a mere assumption. Nothing was ever more certainly – no human conclusion was ever, in fact, more regularly – more rigorously deduced – but, alas! the processes lie out of the human analysis – at all events are beyond the utterance of the human tongue.

Let us now endeavor to conceive what Matter must be, when, or if, in its absolute extreme of Simplicity. Here the Reason flies at once to Imparticularity – to a particle – to one particle – a particle of one kind – of one character – of one nature – of one size—of one form – a particle, therefore, "without form and void" – a particle positively a particle at all points – a particle absolutely unique, individual, undivided, and not indivisible only because He who created it, by dint of his Will, can by an infinitely less energetic exercise of the same Will, as a matter of course, divide it.

Oneness, then, is all that I predicate of the originally created Matter; but I propose to show that this Oneness is a principle abundantly sufficient to account for the constitution, the existing phænomena and the plainly inevitable annihilation of at least the material Universe.

The willing into being the primordial particle, has completed the act, or more properly the conception, of Creation. We now proceed to the ultimate purpose for which we are to suppose the Particle created – that is to say, the ultimate purpose so far as our considerations yet enable us to see it – the constitution of the Universe from it, the Particle.

This constitution has been effected by forcing the originally and therefore normally One into the abnormal condition of Many. An action of this character implies rëaction. A diffusion from Unity, under the conditions, involves a tendency to return into Unity – a tendency ineradicable until satisfied. But on these points I will speak more fully hereafter.

The assumption of absolute Unity in the primordial Particle includes that of infinite divisibility. Let us conceive the Particle, then, to be only not totally exhausted by diffusion into Space. From the one Particle, as a centre, let us suppose to be irradiated spherically – in all directions – to immeasurable but still to definite distances in the previously vacant space – a certain inexpressibly great yet limited number of unimaginably yet not infinitely minute atoms.

Now, of these atoms, thus diffused, or upon diffusion, what conditions are we permitted – not to assume, but to infer, from consideration as well of their source as of the character of the design apparent in their diffusion? Unity being their source, and difference from Unity the character of the design manifested in their diffusion, we are warranted in supposing this character to be at least generally preserved throughout the design, and to form a portion of the design itself – that is to say, we shall be warranted in conceiving continual differences at all points from the uniquity and simplicity of the origin. But, for these reasons, shall we be justified in imagining the atoms heterogeneous, dissimilar, unequal, and inequidistant? More explicitly – are we to consider no two atoms as, at their diffusion, of the same nature, or of the same form, or of the same size? – and, after fulfilment of their diffusion into Space, is absolute inequidistance, each from each, to be understood of all of them? In such arrangement, under such conditions, we most easily and immediately comprehend the subsequent most feasible carrying out to completion of any such design as that which I have suggested – the design of variety out of unity – diversity out of sameness – heterogeneity out of homogeneity – complexity out of simplicity – in a word, the utmost possible multiplicity of relation out of the emphatically irrelative One. Undoubtedly, therefore, we should be warranted in assuming all that has been mentioned, but for the reflection, first, that supererogation is not presumable of any Divine Act; and, secondly, that the object supposed in view, appears as feasible when some of the conditions in question are dispensed with, in the beginning, as when all are understood immediately to exist. I mean to say that some are involved in the rest, or so instantaneous a consequence of them as to make the distinction inappreciable. Difference of size, for example, will at once be brought about through the tendency of one atom to a second, in preference to a third, on account of particular inequidistance; which is to be comprehended as particular inequidistances between centres of quantity, in neighboring atoms of different form—a matter not at all interfering with the generally-equable distribution of the atoms. Difference of kind, too, is easily conceived to be merely a result of differences in size and form, taken more or less conjointly – in fact, since the Unity of the Particle Proper implies absolute homogeneity, we cannot imagine the atoms, at their diffusion, differing in kind, without imagining, at the same time, a special exercise of the Divine Will, at the emission of each atom, for the purpose of effecting, in each, a change of its essential nature – so fantastic an idea is the less to be indulged, as the object proposed is seen to be thoroughly attainable without such minute and elaborate interposition. We perceive, therefore, upon the whole, that it would be supererogatory, and consequently unphilosophical, to predicate of the atoms, in view of their purposes, any thing more than difference of form at their dispersion, with particular inequidistance after it – all other differences arising at once out of these, in the very first processes of mass-constitution – We thus establish the Universe on a purely geometrical basis. Of course, it is by no means necessary to assume absolute difference, even of form, among all the atoms irradiated – any more than absolute particular inequidistance of each from each. We are required to conceive merely that no neighboring atoms are of similar form – no atoms which can ever approximate, until their inevitable rëunition at the end.

Although the immediate and perpetual tendency of the disunited atoms to return into their normal Unity, is implied, as I have said, in their abnormal diffusion; still it is clear that this tendency will be without consequence – a tendency and no more – until the diffusive energy, in ceasing to be exerted, shall leave it, the tendency, free to seek its satisfaction. The Divine Act, however, being considered as determinate, and discontinued on fulfilment of the diffusion, we understand, at once, a rëaction—in other words, a satisfiable tendency of the disunited atoms to return into One.

But the diffusive energy being withdrawn, and the rëaction having commenced in furtherance of the ultimate design—that of the utmost possible Relation—this design is now in danger of being frustrated, in detail, by reason of that very tendency to return which is to effect its accomplishment in general. Multiplicity is the object; but there is nothing to prevent proximate atoms, from lapsing at once, through the now satisfiable tendency—before the fulfilment of any ends proposed in multiplicity – into absolute oneness among themselves – there is nothing to impede the aggregation of various unique masses, at various points of space – in other words, nothing to interfere with the accumulation of various masses, each absolutely One.

For the effectual and thorough completion of the general design, we thus see the necessity for a repulsion of limited capacity – a separative something which, on withdrawal of the diffusive Volition, shall at the same time allow the approach, and forbid the junction, of the atoms; suffering them infinitely to approximate, while denying them positive contact; in a word, having the power—up to a certain epoch—of preventing their coalition, but no ability to interfere with their coalescence in any respect or degree. The repulsion, already considered as so peculiarly limited in other regards, must be understood, let me repeat, as having power to prevent absolute coalition, only up to a certain epoch. Unless we are to conceive that the appetite for Unity among the atoms is doomed to be satisfied never;—unless we are to conceive that what had a beginning is to have no end – a conception which cannot really be entertained, however much we may talk or dream of entertaining it – we are forced to conclude that the repulsive influence imagined, will, finally – under pressure of the Unitendency collectively applied, but never and in no degree until, on fulfilment of the Divine purposes, such collective application shall be naturally made – yield to a force which, at that ultimate epoch, shall be the superior force precisely to the extent required, and thus permit the universal subsidence into the inevitable, because original and therefore normal, One. – The conditions here to be reconciled are difficult indeed – we cannot even comprehend the possibility of their conciliation;—nevertheless, the apparent impossibility is brilliantly suggestive.

That the repulsive something actually exists, we see. Man neither employs, nor knows, a force sufficient to bring two atoms into contact. This is but the well-established proposition of the impenetrability of matter. All Experiment proves – all Philosophy admits it. The design of the repulsion – the necessity for its existence – I have endeavored to show; but from all attempt at investigating its nature have religiously abstained; this on account of an intuitive conviction that the principle at issue is strictly spiritual – lies in a recess impervious to our present understanding – lies involved in a consideration of what now – in our human state – is not to be considered – in a consideration of Spirit in itself. I feel, in a word, that here the God has interposed, and here only, because here and here only the knot demanded the interposition of the God.

In fact, while the tendency of the diffused atoms to return into Unity, will be recognized, at once, as the principle of the Newtonian Gravity, what I have spoken of as a repulsive influence prescribing limits to the (immediate) satisfaction of the tendency, will be understood as that which we have been in the practice of designating now as heat, now as magnetism, now as electricity; displaying our ignorance of its awful character in the vacillation of the phraseology with which we endeavor to circumscribe it.

Calling it, merely for the moment, electricity, we know that all experimental analysis of electricity has given, as an ultimate result, the principle, or seeming principle, heterogeneity. Only where things differ is electricity apparent; and it is presumable that they never differ where it is not developed at least, if not apparent. Now, this result is in the fullest keeping with that which I have reached unempirically. The design of the repulsive influence I have maintained to be that of preventing immediate Unity among the diffused atoms; and these atoms are represented as different each from each. Difference is their character – their essentiality – just as no-difference was the essentiality of their source. When we say, then, that an attempt to bring any two of these atoms together would induce an effort, on the part of the repulsive influence, to prevent the contact, we may as well use the strictly convertible sentence that an attempt to bring together any two differences will result in a development of electricity. All existing bodies, of course, are composed of these atoms in proximate contact, and are therefore to be considered as mere assemblages of more or fewer differences; and the resistance made by the repulsive spirit, on bringing together any two such assemblages, would be in the ratio of the two sums of the differences in each – an expression which, when reduced, is equivalent to this – The amount of electricity developed on the approximation of two bodies, is proportional to the difference between the respective sums of the atoms of which the bodies are composed. That no two bodies are absolutely alike, is a simple corollary from all that has been here said. Electricity, therefore, existing always, is developed whenever any bodies, but manifested only when bodies of appreciable difference, are brought into approximation.

To electricity – so, for the present, continuing to call it – we may not be wrong in referring the various physical appearances of light, heat and magnetism; but far less shall we be liable to err in attributing to this strictly spiritual principle the more important phænomena of vitality, consciousness and Thought. On this topic, however, I need pause here merely to suggest that these phænomena, whether observed generally or in detail, seem to proceed at least in the ratio of the heterogeneous.

Discarding now the two equivocal terms, "gravitation" and "electricity," let us adopt the more definite expressions, "attraction" and "repulsion." The former is the body; the latter the soul: the one is the material; the other the spiritual, principle of the Universe. No other principles exist. All phænomena are referable to one, or to the other, or to both combined. So rigorously is this the case – so thoroughly demonstrable is it that attraction and repulsion are the sole properties through which we perceive the Universe – in other words, by which Matter is manifested to Mind – that, for all merely argumentative purposes, we are fully justified in assuming that matter exists only as attraction and repulsion – that attraction and repulsion are matter – there being no conceivable case in which we may not employ the term "matter" and the terms "attraction" and "repulsion," taken together, as equivalent, and therefore convertible, expressions in Logic.

I said, just now, that what I have described as the tendency of the diffused atoms to return into their original unity, would be understood as the principle of the Newtonian law of gravity: and, in fact, there can be little difficulty in such an understanding, if we look at the Newtonian gravity in a merely general view, as a force impelling matter to seek matter; that is to say, when we pay no attention to the known modus operandi of the Newtonian force. The general coincidence satisfies us; but, upon looking closely, we see, in detail, much that appears incoincident, and much in regard to which no coincidence, at least, is established. For example; the Newtonian gravity, when we think of it in certain moods, does not seem to be a tendency to oneness at all, but rather a tendency of all bodies in all directions – a phrase apparently expressive of a tendency to diffusion. Here, then, is an incoincidence. Again; when we reflect on the mathematical law governing the Newtonian tendency, we see clearly that no coincidence has been made good, in respect of the modus operandi, at least, between gravitation as known to exist and that seemingly simple and direct tendency which I have assumed.

In fact, I have attained a point at which it will be advisable to strengthen my position by reversing my processes. So far, we have gone on à priori, from an abstract consideration of Simplicity, as that quality most likely to have characterized the original action of God. Let us now see whether the established facts of the Newtonian Gravitation may not afford us, à posteriori, some legitimate inductions.

What does the Newtonian law declare? – That all bodies attract each other with forces proportional to their quantities of matter and inversely proportional to the squares of their distances. Purposely, I have here given, in the first place, the vulgar version of the law; and I confess that in this, as in most other vulgar versions of great truths, we find little of a suggestive character. Let us now adopt a more philosophical phraseology – Every atom, of every body, attracts every other atom, both of its own and of every other body, with a force which varies inversely as the squares of the distances between the attracting and attracted atom. – Here, indeed, a flood of suggestion bursts upon the mind.

But let us see distinctly what it was that Newton proved—according to the grossly irrational definitions of proof prescribed by the metaphysical schools. He was forced to content himself with showing how thoroughly the motions of an imaginary Universe, composed of attracting and attracted atoms obedient to the law he announced, coincide with those of the actually existing Universe so far as it comes under our observation. This was the amount of his demonstration—that is to say, this was the amount of it, according to the conventional cant of the "philosophies." His successes added proof multiplied by proof – such proof as a sound intellect admits – but the demonstration of the law itself, persist the metaphysicians, had not been strengthened in any degree. "Ocular, physical proof," however, of attraction, here upon Earth, in accordance with the Newtonian theory, was, at length, much to the satisfaction of some intellectual grovellers, afforded. This proof arose collaterally and incidentally (as nearly all important truths have arisen) out of an attempt to ascertain the mean density of the Earth. In the famous Maskelyne, Cavendish and Bailly experiments for this purpose, the attraction of the mass of a mountain was seen, felt, measured, and found to be mathematically consistent with the immortal theory of the British astronomer.