Complete Essays, Literary Criticism, Cryptography, Autography, Translations & Letters. Эдгар Аллан По

a law of return shall be imagined which the intellect can consider as preferable.

Matter, then, radiated into space with a force varying as the squares of the distances, might, a priori, be supposed to return towards its centre of radiation with a force varying inversely as the squares of the distances; and I have already shown6 that any principle which will explain why the atoms should tend, according to any law, to the general centre, must be admitted as satisfactorily explaining, at the same time, why, according to the same law, they should tend each to each. For, in fact, the tendency to the general centre is not to a centre as such, but because of its being a point in tending towards which each atom tends most directly to its real and essential centre, Unity — the absolute and final Union of all.

      The consideration here involved presents to my own mind no embarrassment whatever; but this fact does not blind me to the possibility of its being obscure to those who may have been less in the habit of dealing with abstractions; and, upon the whole, it may be as well to look at the matter from one or two other points of view.

      The absolute, irrelative particle, primarily created by the Volition of God, must have been in a condition of positive normality, or rightfulness — for wrongfulness implies relation. Right is positive; wrong is negative — is merely the negation of right; as cold is the negation of heat — darkness, of light. That a thing may be wrong, it is necessary that there be some other thing in relation to which it is wrong — some condition which it fails to satisfy; some law which it violates; some being whom it aggrieves. If there be no such being, law, or condition, in respect to which the thing is wrong — and, still more especially, if no beings, laws, or conditions exist at all — then the thing cannot be wrong and consequently must be right.

      Any deviation from normality involves a tendency to return to it. A difference from the normal — from the right — from the just — can be understood as effected only by the overcoming a difficulty; and, if the force which overcomes the difficulty be not infinitely continued, the ineradicable tendency to return will at length be permitted to act for its own satisfaction. On withdrawal of the force, the tendency acts. This is the principle of reaction as the inevitable consequence of finite action. Employing a phraseology of which the seeming affectation will be pardoned for its expressiveness, 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