The close resemblance, in this respect, between sensations and ideas, is remarkable. When sensations are brought into close conjunction they become blended, and appear, not several, but one. We have seen, in a most important case of association, that when ideas are called up together in close conjunction, they, too, cease to be distinguishable, and, being blended together, assume, even where there is the greatest complexity, the appearance, not of many ideas, but of one. Of this we have very remarkable examples, in the two cases of SPACE, and TIME.
There is a certain succession, then, of sensations and ideas, in which the antecedent and consequent can be distinguished: another, in which the antecedent and consequent, on account of quickness, cannot be distinguished. The quickest that can be distinguished, is that to which, as the unit or minimum, a tacit 124 reference is made, in our several estimates of time.
Having thus shewn how far the account of TIME, presented by one of the most recent Philosophers of high name, goes in expounding the phenomenon, and how far it leaves it unexpounded; it will be instructive next to observe, how far the genius of the ancient Greek Philosophers carried them, in this important inquiry. It is satisfactory, that we can refer the unlearned reader to a very clear and accurate exposition of their doctrines, in a well known work in our own language, the “Hermes” of Mr. Harris; from which, for the sake of this convenience, the present account of those ancient doctrines shall be drawn.
“Time and Space,” says that author,[5*] “have this in common, that they are both of them by nature continuous. But in this they differ, that all the parts of Space exist at once and together, while those of Time only exist in Transition or Succession.” This is only transcribing the common language. What remained was, to shew what are the real facts couched under this language.[6*]
[5*] Hermes, B. I. ch. vii.
[6*] The expression of Ammonius, here quoted by Harris, comes nearer the fact than his own—ὁ χρόνος ὑφίστάται κατά μόνον τὸ ΝΥΝ, ἐν γάρ τῷ γίνεσθαι καί φθείρεσθαι τό εἶναι ἔχει. Time subsists only in a single NOW or INSTANT, for it hath its being in beginning and ceasing to be. In other words, Time never is; all you can say of it is only this, it has been, or it is about to be.—(Author’s Note.)
“In every given time we may assume anywhere a Now or Instant, and therefore, in every given Time, there may be assumed infinite Nows or Instants.
125 “A NOW or INSTANT is the Bound of every finite Time. But although a Bound, it is not a Part of Time. If this appear strange, we may remember, that if a Now or Instant were a Part of Time it being essential to the character of Parts, that they should measure the Whole, it would contain within itself infinite other nows; and this, it is evident, would be absurd and impossible.”
“The same Now or Instant, may be the end of one Time, and the Beginning of another; the first, necessarily Past Time, as being previous to the Now or Instant, which both Times include; the other necessarily FUTURE, as being subsequent. As, therefore, every NOW or INSTANT always exists in Time, and without being Time, is Time’s Bound; the Bound of Completion to the Past, and the Bound of Commencement to the Future: from hence we may conceive its nature or end, which is to be the Medium of Continuity between the Past and the Future, so as to render Time, through all its parts, one Intire and Perfect Whole.”
It must be obvious to every one, who has correctly followed me through the preceding deductions, that this mysterious language, if applied to actual successions, has a distinct meaning; if not so applied, it is jargon merely, without one idea annexed. This NOW, which is not Time, and, not being Time, is of course nothing else; this NOTHING, then, which, though nothing is the medium of continuity between Somethings, namely, time past, and time future, seems to be only a mysterious name for that link which is supposed to be between every antecedent and its consequent; which supposition of a link, or medium of continuity, we have already shewn to be a mere case 126 of association, involving a prejudice; the antecedent and consequent, and nothing else, being really included in a case of succession. Thus understood, however, it is a medium of continuity, forming the “Bound of Completion” to the previous train of successions, the “Bound of Commencement” to the following.