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

in which a sound Philosophy might have been warranted in putting faith, at least to a certain extent, if for no other reason than that by this poetical fancy it had been so predetermined. But so far as Astronomy, so far as mere Physics, have yet spoken, the cycles of the Universe are perpetual — the Universe has no conceivable end. Had an end been demonstrated, however, from so purely collateral a cause as an ether, Man’s instinct of the Divine capacity to adapt would have rebelled against the demonstration. We should have been forced to regard the Universe with some such sense of dissatisfaction as we experience in contemplating an unnecessarily complex work of human art. Creation would have affected us as an imperfect plot in a romance, where the denoument is awkwardly brought about by interposed incidents external and foreign to the main subject; instead of springing out of the bosom of the thesis — out of the heart of the ruling idea — instead of arising as a result of the primary proposition, as inseparable and inevitable part and parcel of the fundamental conception of the book.

      What I mean by the symmetry of mere surface will now be more clearly understood. It is simply by the blandishment of this symmetry that we have been beguiled into the general idea of which Madler’s hypothesis is but a part — the idea of the vorticial indrawing of the orbs. Dismissing this nakedly physical conception, the symmetry of principle sees the end of all things metaphysically involved in the thought of a beginning; seeks and finds, in this origin of all things, the rudiment of this end; and perceives the impiety of supposing this end likely to be brought about less simply, less directly, less obviously, less artistically than through the reaction of the originating Act.

      Recurring, then, to a previous suggestion, let us understand the systems — let us understand each star, with its attendant planets — as but a Titanic atom existing in space with precisely the same inclination for Unity which characterized, in the beginning, the actual atoms after their radiation throughout the Universal sphere. As these original atoms rushed towards each other in generally straight lines, so let us conceive as at least generally rectilinear the paths of the system-atoms towards their respective centres of aggregation; and in this direct drawing together of the systems into clusters, with a similar and simultaneous drawing together of the clusters themselves while undergoing consolidation, we have at length attained the great Now — the awful Present — the Existing Condition of the Universe.

      Of the still more awful Future a not irrational analogy may guide us in framing an hypothesis. The equilibrium between the centripetal and centrifugal forces of each system, being necessarily destroyed on attainment of a certain proximity to the nucleus of the cluster to which it belongs, there must occur, at once, a chaotic or seemingly chaotic precipitation, of the moons upon the planets, of the planets upon the suns, and of the suns upon the nuclei; and the general result of this precipitation must be the gathering of the myriad now-existing stars of the firmament into an almost infinitely less number of almost infinitely superior spheres. In being immeasurably fewer, the worlds of that day will be immeasurably greater than our own. Then, indeed, amid unfathomable abysses, will be glaring unimaginable suns. But all this will be merely a climacic magnificence foreboding the great End. Of this End the new genesis described can be but a very partial postponement. While undergoing consolidation, the clusters themselves, with a speed prodigiously accumulative, have been rushing towards their own general centre — and now, with a millionfold electric velocity, commensurate only with their material grandeur and with their spiritual passion for oneness, the majestic remnants of the tribe of Stars flash, at length, into a common embrace. The inevitable catastrophe is at hand.

      But this catastrophe — what is it? We have seen accomplished the ingathering of the orbs. Henceforward, are we not to understand one material globe of globes as comprehending and constituting the Universe? Such a fancy would be altogether at war with every assumption and consideration of this Discourse.

      I have already alluded to that absolute reciprocity of adaptation which is the idiosyncrasy of the Divine Art — stamping it divine. Up to this point of our reflections, we have been regarding the electrical influence as a something by dint of whose repulsion alone Matter is enabled to exist in that state of diffusion demanded for the fulfilment of its purposes; so far, in a word, we have been considering the influence in question as ordained for Matter’s sake — to subserve the objects of matter. With a perfectly legitimate reciprocity, we are now permitted to look at Matter, as created solely for the sake of this influence — solely to serve the objects of this spiritual Ether. Through the aid, by the means, through the agency, of Matter, and by dint of its heterogeneity, is this Ether manifested — is Spirit individualized. It is merely in the development of this Ether, through heterogeneity, that particular masses of Matter become animate — sensitive — and in the ratio of their heterogeneity; some reaching a degree of sensitiveness involving what we call Thought, and thus attaining obviously Conscious Intelligence.

      In this view, we are enabled to perceive Matter as a Means, not as an End. Its purposes are thus seen to have been comprehended in its diffusion; and with the return into Unity these purposes cease. The absolutely consolidated globe of globes would be objectless; therefore not for a moment could it continue to exist. Matter, created for an end, would unquestionably, on fulfilment of that end, be Matter no longer. Let us endeavor to understand that it would disappear, and that God would remain all in all.

      That every work of Divine conception must coexist and coexpire with its particular design, seems to me especially obvious; and I make no doubt that, on perceiving the final globe of globes to be objectless, the majority of my readers will be satisfied with my “therefore it cannot continue to exist.” Nevertheless, as the startling thought of its instantaneous disappearance is one which the most powerful intellect cannot be expected readily to entertain on grounds so decidedly abstract, let us endeavor to look at the idea from some other and more ordinary point of view; let us see how thoroughly and beautifully it is corroborated in an a posteriori consideration of Matter as we actually find it.

I have before said that “Attraction and Repulsion being undeniably the sole properties by which Matter is manifested to Mind, we are justified in assuming that Matter exists only as Attraction and Repulsion; in other words, that Attraction and Repulsion are Matter; there being no conceivable case in which we may not employ the term ‘Matter’ and the terms ‘Attraction’ and ‘Repulsion’ taken together, as equivalent, and therefore convertible, expressions of Logic.”19

Now the very definition of Attraction implies particularity — the existence of parts, particles, or atoms; for we define it as the tendency of “each atom, etc., to every other atom,” etc., according to a certain law. Of course where there are no parts, where there is absolute Unity, where the tendency to oneness is satisfied, there can be no Attraction; — this has been fully shown, and all Philosophy admits it. When, on fulfilment of its purposes, then, Matter shall have returned into its original condition of One — a condition which presupposes the expulsion of the separative Ether, whose province and whose capacity are limited to keeping the atoms apart until that great day when, this Ether being no longer needed, the overwhelming pressure of the finally collective Attraction shall at length just sufficiently predominate20 and expel it — when, I say, Matter, finally, expelling the Ether, shall have returned into absolute Unity, it will then (to speak paradoxically for the moment) be Matter without Attraction and without Repulsion — in other words, Matter without Matter — in other words, again, Matter no more. In sinking into Unity it will sink at once into that Nothingness which, to all finite perception, Unity must be, into that Material Nihility from which alone we can conceive it to have been evoked, to have been created, by the Volition of God.

      I repeat, then — Let us endeavor to comprehend that the final globe of globes will instantaneously disappear, and that God will remain all in all.

      But are we here to pause? Not so. On the Universal agglomeration and dissolution, we can readily conceive that a new and perhaps totally different series of conditions may ensue; another creation and radiation, returning into itself; another action and reaction of the Divine Will. Guiding our