It is a common piece of arrogance among experimentalists to say that these wonderful anticipations of modern science were mere gropings in the dark, supported not by experiment, but by what we should call superficial observations. The wonder is all the greater that these men should in their theories have gone to the root of the matter, and thought out the metaphysical possibilities of the composition of the world. Abstract thinking—theory—is after all the true basis of every great discovery. In complete disregard of the theological cosmogony derived from the old poets, they openly inaugurated the birth of a natural science engendered by pure and high thinking.
This is even more signally the case with Heracleitus of Ephesus. But I can only give you some of his marvellous anticipations in a few words; to go into any one of these systems would require a whole lecture, not a passage in this discourse. In the first place he agreed with both his predecessors, that one subtle element was the foundation of all nature and this he sought in what the vulgar call fire, but with him a far more subtle essence, never still for an instant. From this all the universe had been evolved by a process of cooling, and had developed into earth, water, and the rest, but in the end these would return into their original condition, “so that the earth would be rolled up as a scroll, and the elements dissolved with fervent heat.” This far-off glimpse of Laplace’s theory, which postulates our whole planetary system starting from a revolving mass at white heat, is less striking than another that lays down the principle that there are endless motions in things which the senses cannot perceive, and that absolute rest is impossible in nature.
The world was never made;
It will change, but it will not fade.
So let the wind range
For even and morn, ever will be, thro’ eternity.
Nothing was born, nothing will die,
All things will change.[46]
It is but yesterday that the newest physical philosophers have declared themselves for this doctrine, and tell us that every particle of matter is made up of lesser particles in perpetual motion. Heracleitus was no less clear on the relativity of the qualities of matter, which are good or bad according to the percipient, and from that he drew the conclusion that apparent contradictions may coexist and that all nature consists in a perpetual conflict between opposites. Nature is a state of war said he, using the term in a far deeper sense than did later men.
These amazing conjectures were set down in a quaint, picturesque, but abstruse treatise, which even Aristotle found difficult to grasp, but if ever a great imagination sowed seeds in the minds of men, which after long generations germinated into modern science, it was that of Heracleitus. His dark enigmas, seasoned with pessimistic utterances, with supreme contempt of the ordinary public, were always attractive and stimulating to keen minds.
The next great name in this magnificent series is Pythagoras, whose influence revolutionised not only the science but the politics and ethics of Greece, and created new ideals among men, higher and purer than those of traditional morality. But as I have already said something of him in a former discourse, I will hurry on to his contemporaries and his successors.
The founder of the great school of Elea, an old Greek colony of Ionians in the Italian bay south of Pæstum, was Xenophanes, whose main feature was a bold criticism of the popular theology, as represented by the poetry of Homer. He could easily show the moral defects of the denizens of the Homeric Olympus, and hence inferring their unreality, he pressed home the great doctrine of the unity of the universe, whether ideal or real, and the identification of the Maker (if there ever was a Maker) with his work—a theory which has existed from that day to this under the name of Pantheism, and as such has fascinated the higher spirits even among the cold and practical Anglo-Saxons. This feeling of unity in all the world with the Eternal Cause of the world has indeed appeared in the far East in other and strange systems of philosophy; but never was the doctrine discussed with such variety as among the Greeks. Lofty poetry, hard logic, bitter controversy were all called in to support it, and among a clear-sighted, sceptical race, like the Greeks, so vague and transcendent a theory is far more striking and therefore more fruitful in its spiritual consequences, than when professed by mere ascetics or anchorites who have no contact with common life, and who will not condescend to argument. The Greek Pantheists of the early period were men of high character in public life, respected for their practical wisdom and their literary eminence, and it was they that forced upon the world the astounding theory that not only are all the data of our senses illusory and vain, but that even the assumption of any number of original elements or substances is idle, and must terminate in the great One, which embraces them all, and merges gods and men, matter and mind, into that all-embracing Single Being, of whom a forgotten mystic in a later age (but still a Greek) has used this tremendous metaphor: the “gods are his laughter, the race of mortal men his tears.”
The positive side of the doctrine was mainly due to Parmenides, of whom Plato speaks with greater respect than of any other thinker except Socrates, and it was clearly a further development, or urging to their extreme consequences, of the older theories which reduced all the various qualities of the world of sense to the manifestations of a single substance. But they had each made some one reservation and upheld one of the data of the senses, but each a different one. Was not therefore the inference clear that this was but a half-way house, and that what we call mind and matter are after all not radically distinct but only separate aspects of the primeval one?
If you think this old-world and idle speculation, I need only refer you to Descartes, the father of modern scientific metaphysic, who held that his two universal factors, extension and thought, were after all but qualities of the one all-embracing substance which he called God; or I may refer to Spinoza, the spiritual pupil of Descartes, and the most important Pantheist of the seventeenth, or perhaps of any, century.
The positive arguments in favour of this subtle speculation, which to the vulgar public of any age must always remain absurd, were in the first place the untrustworthy character of our senses, which could be shown not only to be misleading but to give contradictory reports concerning the same thing; next the general consent of all thinkers that there must be something permanent and indestructible in the midst of all the changes of phenomena; then the inability of any perceived substance, such as water, or air, however subtle, to satisfy this condition of permanence, and to take a position superior to the attacks of rival theories. You must therefore abstract more and more from all qualities till you reach that pure Being, which is all and none, spirit and body, unity and infinity, eternal, indestructible, invariable, the source and substance of all that ever did or ever will exist.