we may say that Reaction is the return from the condition of as it is and ought not to be into the condition of as it was, originally, and therefore ought to be; — and let me add here that the absolute force of Reaction would no doubt be always found in direct proportion with the reality — the truth — the absoluteness — of the originality, if ever it were possible to measure this latter; and, consequently, the greatest of all conceivable reactions must be that manifested in the tendency which we now discuss — the tendency to return into the absolutely original — into the supremely primitive. Gravity, then, must be the strongest of forces — an idea reached a priori, and abundantly confirmed by induction. What use I make of the idea will be seen in the sequel.
The atoms, now, having been diffused from their normal condition of Unity, seek to return to — what? Not to any particular point, certainly; for it is clear that if, on the diffusion, the whole Universe of matter had been projected, collectively, to a distance from the point of radiation, the atomic tendency to the general centre of the sphere would not have been disturbed in the least; the atoms would not have sought the point in absolute space from which they were originally impelled. It is merely the condition, and not the point or locality at which this condition took its rise, that these atoms seek to re-establish; it is merely that condition which is their normality that they desire. “But they seek a centre,” it will be said, “and a centre is a point.” True; but they seek this point not in its character of point — (for, were the whole sphere moved from its position, they would seek, equally, the centre; and the centre then would be a new point) — but because it so happens, on account of the form in which they collectively exist (that of the sphere), that only through the point in question — the sphere’s centre — they can attain their true object, Unity. In the direction of the centre each atom perceives more atoms than in any other direction. Each atom is impelled towards the centre because along the straight line joining it and the centre, and passing on to the surface beyond, there lie a greater number of atoms than along any other straight line joining it, the atom, with any point of the sphere — a greater number of objects that seek it, the individual atom — a greater number of tendencies toUnity — a greater number of satisfactions for its own tendency to Unity — in a word, because in the direction of the centre lies the utmost possibility of satisfaction, generally, for its own individual appetite. To be brief, the condition, Unity, is all that is really sought; and if the atoms seem to seek the centre of the sphere, it is only impliedly — through implication — because such centre happens to imply, to include, or to involve, the only essential centre, Unity. But on account of this implication or involution, there is no possibility of practically separating the tendency to Unity in the abstract from the tendency to the concrete centre. Thus the tendency of the atoms to the general centre is, to all practical intents and for all logical purposes, the tendency each to each; and the tendency each to each is the tendency to the centre; and the one tendency may be assumed as the other; whatever will apply to the one must be thoroughly applicable to the other; and, in conclusion, whatever principle will satisfactorily explain the one, cannot be questioned as an explanation of the other.
In looking carefully around me for rational objection to what I have advanced, I am able to discover nothing; — but of that class of objections usually urged by the doubters for Doubt’s sake, I very readily perceive three; and proceed to dispose of them in order.
It may be said, first: “That the proof that the force of radiation (in the case described) is directly proportional to the squares of the distances, depends upon an unwarranted assumption — that of the number of atoms in each stratum being the measure of the force with which they are emitted.”
I reply, not only that I am warranted in such assumption, but that I should be utterly unwarranted in any other. What I assume is, simply, that an effect is the measure of its cause; that every exercise of the Divine Will will be proportional with that which demands the exertion; that the means of Omnipotence, or of Omniscience, will be exactly adapted to its purposes. Neither can a deficiency nor an excess of cause bring to pass any effect. Had the force which radiated any stratum to its position been either more or less than was needed for the purpose — that is to say, not directly proportional with the purpose — then to its position that stratum could not have been radiated. Had the force which, with a view to general equability of distribution, emitted the proper number of atoms for each stratum, been not directly proportional with the number, then the number would not have been the number demanded for the equable distribution.
The second supposable objection is somewhat better entitled to an answer.
It is an admitted principle in Dynamics that every body, on receiving an impulse, or disposition to move, willmove onward in a straight line, in the direction imparted by the impelling force, until deflected, or stopped, by some other force. How then, it may be asked, is my first or external stratum of atoms to be understood as discontinuing their movement at the surface of the imaginary glass sphere, when no second force, of more than an imaginary character, appears, to account for the discontinuance?
I reply that the objection, in this case, actually does arise out of “an unwarranted assumption” — on the part of the objector — the assumption of a principle, in Dynamics, at an epoch when no “principles,” in anything, exist. I use the word “principle,” of course, in the objector’s understanding of the word.
“In the beginning” we can admit — indeed we can comprehend — but one First Cause, the truly ultimate Principle, the Volition of God. The primary act — that of Radiation from Unity — must have been independent of all that which the world now calls “principle,” because all that we so designate is but a consequence of the reaction of that primary act. I say “primary” act; for the creation of the absolute material Particle is more properly to be regarded as a conception than as an “act” in the ordinary meaning of the term. Thus, we must regard the primary act as an act for the establishment of what we now call “principles.” But this primary act itself is to be considered as continuousVolition. The Thought of God is to be understood as originating the Diffusion — as proceeding with it — as regulating it — and, finally, as being withdrawn from it upon its completion. Then commences Reaction, and through Reaction, “Principle,” as we employ the word. It will be advisable, however, to limit the application of this word to the two immediate results of the discontinuance of the Divine Volition — that is, to the two agents, Attraction and Repulsion. Every other natural agent depends, either more or less immediately, upon these two, and therefore would be more conveniently designated as sub-principle.
It may be objected, thirdly, that, in general, the peculiar mode of distribution which I have suggested for the atoms is “an hypothesis and nothing more.”
Now, I am aware that the word “hypothesis” is a ponderous sledge-hammer, grasped immediately, if not lifted, by all very diminutive thinkers, on the first appearance of any proposition wearing, in any particular, the garb of a theory. But “hypothesis” cannot be wielded here to any good purpose, even by those who succeed in lifting it — little men or great.
I maintain, first, that only in the mode described is it conceivable that Matter could have been diffused so as to fulfil at once the conditions of radiation and of generally equable distribution. I maintain, secondly, that these conditions themselves have been imposed upon me, as necessities, in a train of ratiocination as rigorously logical as that which establishes any demonstration in Euclid; and I maintain, thirdly, that even if the charge of “hypothesis” were as fully sustained as it is, in fact, unsustained and untenable, still the validity and indisputability of my result would not, even in the slightest particular, be disturbed.
To explain:— The Newtonian Gravity — a law of Nature — a law whose existence as such no one out of Bedlam questions — a law whose admission as such
