We may readily enough presume, that the contact between the electric, and the non-electric, which gives the snap, and the shock, must come from without, from the atmosphere. Perhaps by some meteor that crouds the ethereal fire together: which then flies off with that immense force that causes the earthquake. In the point of contact on the earth's surface, the same thing is done, perhaps, another time, by a shower of rain. Our thoughts upon this matter must needs be as immature, as they are novel. But we may readily conclude, that tho' the original stroke comes from the atmosphere, yet the atmosphere has no further concern in it: no aereal power, or change therein, can propagate itself so instantaneously, over so vast a surface, as 4000 miles square. Therefore the impetuous rushing noise in the air, accompanying the shock, is the effect, and not the cause. And all this is strongly confirm'd by this observation, that the barometer and thermometer receiv'd no change upon the earthquakes.
But surely, there is not a heart of flesh that is not affected with so stupendous a concussion! let a man estimate his own power, with that which causes an earthquake; and he will be persuaded, that somewhat more than ordinary is intended by so rare and wonderful a motion. That great genius Hippocrates, makes the whole of the animal œconomy to be administred, by what we call nature. And nature alone, says he, suffices for all things, to animals: she knows herself, and what is necessary for them. We must extend this thought to the inanimate world. And can we deny then, that he here means a conscious and intelligent nature, that presides over, and directs all things, moves the ethereal spirit or fire, that moves all things: a divine necessity, but a voluntary agent, who gives the commanding nod, to what we commonly call nature, the chief instrument in the most important operations of the vast machine, as well as in the ordinary ones, particularly the human one: administring the whole œconomy (as he says) without noise, unseen, unfelt. And this leads us,
14ly, Lastly, in regard to the spiritual use we ought to make of these extraordinary phænomena, or of our inquiries about them, I shall first observe, that we find abroad, several of these earthquakes this year have been very fatal. In the last we read of, at Philippopoli in Thrace, the whole city was destroyed, above 4000 inhabitants killed. At home, where above half a score separate concussions have been felt, there has not been one house thrown down, one life lost. This ought to inspire us with a very serious reflection about them; nor is it altogether unworthy of our remark, that they began with us in London, in february last: and after visiting the circle of the globe, at present, end with us.
2dly, We may observe, that if we did but read the works of Hippocrates, Plato and his followers; of Tully, Galen, and the like ethic writers of antiquity; whilst we study, and try the affections of matter; we should improve in philosophy, properly speaking: we should lift up our minds from these earthly wonders, and discern the celestial admonitions, they present to us.
The original meaning of the word philosophy, was rightly apply'd to moral wisdom. We who have advanc'd both the natural, and moral, should, as the ancients did, join them both together. By this means, we gather, the truth of the highest, and most excellent philosophy, to be found in those volumes of first antiquity, which we call sacred: and which, 'tis our peculiar, and inestimable happiness to possess. We should adore that divine light, which they hold forth to us. Especially in a country, where the principles of true religion are open, and undisguised: where the establish'd profession of it is rational, noble and lovely: worthy of the moral governor of the world; fit for him to enjoin: for us to practise, with pleasure and effect.
november 7, 1750.
W. Stukeley.
Read at the Royal Society, december 6.