And first, to assist our reflections, let us look for a moment at some of the primal principles in nature, not with a view to instruct in that direction, but rather to compare some of the energies of the material world with the intellectual or progressional energy in man; and of these I will mention such only as are currently accepted by latter-day science.
Within the confines of the conceivable universe one element alone is all-potential, all-pervading,—Force. Throughout the realms of space, in and round all forms of matter, binding minutest atoms, balancing systems of worlds, rioting in life, rotting in death, under its various aspects mechanical and chemical, attractive and repulsive, this mighty power is manifest; a unifying, coalescing, and flowing power, older than time, quicker than thought, saturating all suns and planets and filling to repletion all molecules and masses. Worlds and systems of worlds are sent whirling, worlds round worlds and systems round systems, in a mazy planetary dance, wherein the slightest tripping, the least excess of momentum or inertia, of tension or traction, in any part, and chaos were come again. Every conceivable entity, ponderable and imponderable, material and immaterial, is replete with force. By it all moving bodies are set in motion, all motionless bodies held at rest; by it the infinitesimal atom is held an atom and the mass is held concrete, vapory moisture overspreads the land, light and heat animate senseless substance; by it forms of matter change, rocks grow and dissolve, mountains are made and unmade, the ocean heaves and swells, the eternal hills pulsate, the foundations of the deep rise up, and seas displace continents.
One other thing we know, which with the first comprises all our knowledge,—Matter. Now force and matter are interdependent, one cannot exist without the other; as for example, all substance, unless held together—which term obviously implies force—would speedily dissolve into inconceivable nothingness. But no less force is required to annihilate substance than to create it; force, therefore, is alike necessary to the existence or non-existence of matter, which reduces the idea of a possible absence of either force or matter to an absurdity; or, in other words, it is impossible for the human mind to conceive of a state of things wherein there is no matter, and consequently no force.
Force has been called the soul of nature, and matter the body, for by force matter lives and moves and has its being.
Force like matter, is divisible, infinitely so, as far as human experience goes; for, though ultimates may exist, they have never yet been reached; and it would seem that all physical phenomena, endlessly varied and bewildering as they may appear, spring from a few simple incomprehensible forces, the bases of which are attraction and repulsion; which may yet, indeed, derive their origin from One Only Source. In the morphological and geometrical displays of matter these phenomena assume a multitude of phases; all are interactive and interdependent, few are original or primary,—for example, heat and electricity are the offspring of motion which is the result of attractive and repulsive force.
What is force and what matter, whether the one is the essence of a self-conscious Creator and the other his handiwork, or whether both are the offspring of a blind chance or fate—which latter hypothesis is simply unthinkable—it is not my purpose here to consider. I propose in this analysis to take things as I find them, to study the operations rather than the origin of phenomena, to determine what man does rather than what he ought to do, and to drop the subject at the confines of transcendentalism. When, therefore, I speak of force as the life of matter, it no more implies a self-existant materialism in man, than the soul of man implies a pantheistic self-existant soul in nature. Omnipotence can as easily create and sustain a universe through the media of antagonistic and interdependent forces as through any other means, can as easily place nature and man under the governance of fixed laws as to hold all under varying arbitrary dispensations, and can reconcile these laws with man's volition. Wells of bitterness are dug by disputants under meaningless words; scientists are charged with materialism and religionists with fanaticism, in their vain attempts to fathom the ways of the Almighty and restrict his powers to the limits of our weak understanding.
It has been said that, in the beginning, the sixty and odd supposed several elements of matter were in a chaotic state; that matter and force were poised in equilibrium or rioted at random throughout space, that out of this condition of things sprang form and development; regular motion and time began; matter condensed into revolving masses and marked off the days, and months, and years; organization and organisms were initiated and intellectual design became manifest. The infinitesimal molecules, balanced by universal equilibrium of forces, which before motion and time were but chaotic matter and force, were finally supposed to have been each endowed with an innate individuality. However this may be, we now see every atom in the universe athrill with force, and possessed of chemical virtues, and, under conditions, with the faculty of activity. As to the Force behind force, or how or by what means this innate energy was or is implanted in molecules, we have here nothing to do. It is sufficient for our purpose that we find it there; yet, the teachings of philosophy imply that this innate force is neither self-implanted nor self-operative; that whether, in pre-stellar times, infinitesimal particles of matter floated in space as nebulous fluid or objectless vapor without form or consistence, or whether all matter was united in one mass which was set revolving, and became broken into fragments, which were sent whirling as suns and planets in every direction; that in either case, or in any other conceivable case, matter, whether as molecules or masses, was primordially, and is, endowed and actuated by a Creative Intelligence, which implanting force, vitality, intellect, soul, progress, is ever acting, moving, mixing, unfolding, and this in every part and in all the multitudinous combinations of matter; and that all forces and vitalities must have co-existed in the mass, innate in and around every atom.
THEORIES OF NEWTON AND LAPLACE.
Thus, in his great theory of the projectile impulse given to heavenly bodies in counteraction of the attractive impulse, Sir Isaac Newton assumes that both impulses were given from without; that some power foreign to themselves projected into space these heavenly bodies and holds them there. So, too, when Laplace promulgated the idea that in pre-planetary times space was filled with particles and vapors, solar systems existing only in a nebulous state and this nebula set revolving in one mass upon its own axis from west to east, and that as the velocity of this mass increased suns and planets were, by centrifugal force, thrown off and condensed into habitable but still whirling worlds, some impulse foreign to the revolving mass setting it in motion is implied.
With organization and motion, the phases of force, called heat, light, electricity and magnetism, hitherto held dormant in molecules are engendered; composition and decomposition ensue; matter assumes new and varying forms; a progressional development, which is nothing but intelligently directed motion, is initiated, and motion becomes eternal.