Chapter 14

Of the Original of All Things; of Atomes; and of the Operation of the Senses.

I prayed him, since he had shew’d so much goodness, and that the Town was not to part[1] till next day, that he would tell me somewhat of that Original of the World, which he had mentioned not long before; “and I promise you,” said I, “that in requital, so soon as I am got back to the Moon, from whence my Governour (pointing to my Spirit) will tell you that I am come, I’ll spread your Renown there, by relating the rare things you shall tell me: I perceive you Laugh at that promise, because you do not believe that the Moon I speak of is a World, and that I am an Inhabitant of it; but I can assure you also, that the People of that World, who take this only for a Moon, will Laugh at me when I tell them that your Moon is a World, and that there are Fields and Inhabitants in it:”

He answered only with a smile, and spake in this manner:

“Since in Ascending to the Original of this Great A L L, we are forced to run into three or four Absurdities; it is but reasonable we should follow the way wherein we may be least apt to stumble. I say then, that the first Obstacle that stops us short is the Eternity of the World; and the minds of men, not being able enough to conceive it, and being no more able to imagine, that this great Universe, so lovely and so well ordered, could have made it self, they have had their recourse to Creation: But like to him that would leap into a River for fear of being wet with Rain, they save themselves out of the Clutches of a Dwarf, by running into the Arms of a Giant; and yet they are not safe for all that: For that Eternity which they deny the World, because they cannot comprehend it, they attribute it to God, as if he stood in need of that Present, and as if it were easier to imagine it in the one than in the other; for tell me, pray, was it ever yet conceived in Nature, how Something can be made of Nothing? Alas! Betwixt Nothing and an Atome only, there are such infinite Disproportions, that the sharpest Wit could never dive into them; therefore to get out of this inextricable Labyrinth, you must admit of a Matter Eternal with God: But you’ll say to me, grant I should allow you that Eternal Matter; how could that Chaos dispose and order it self? That’s the thing I am about to explain to you.

“My little Animal, after you have mentally divided every little Visible Body, into an infinite many little invisible Bodies; you must imagine, That the infinite Universe consists only of these Atomes, which are most solid, most incorruptible, and most simple; whose Figures are partly Cubical, partly Parallelograms, partly Angular, partly Round, partly Sharp-pointed, partly Pyramidal, partly Six-cornered, and partly Oval; which act all severally, according to their Various Figures: And to shew that it is so, put a very round Ivory Bowl upon a very smooth place, and with the least touch you give it will be half a quarter of an hour before it rest: Now I say, that if it were perfectly round, as some of the Atomes I speak of are, and the Surface on which it is put perfectly smooth, it would never rest. If Art then be capable of inclining a Body to a perpetual Motion, why may we not believe that Nature can do it? It’s the same with the other Figures, of which the Square requires a perpetual Rest, others an oblique Motion, others a half Motion, as Trepidation; and the Round, whose Nature is to move, joyning a Pyramidal, makes that, perhaps, which we call Fire; because not only Fire is in continual Agitation, but also because it easily penetrates: Besides, the Fire hath different effects, according to the openings and quality of the Angles, when the round Figure is joyned; for Example, The Fire of Pepper is another thing than the Fire of Sugar, the Fire of Sugar differs from that of Cinnamon; that of Cinnamon, from that of the Clove; and this from the Fire of a Faggot. Now the Fire, which is the Architect of the parts and whole of the Universe, hath driven together, and Congregated into an Oak, the quantity of Figures which are necessary for the Composition of that Oak.

“But you’ll say, how could Hazard congregate into one place all the Figures that are necessary for the production of that Oak? I answer, That it is no wonder that Matter so disposed should form an Oak, but the wonder would have been greater, if the Matter being so disposed the Oak had not been produced; had there been a few less of some Figures, it would have been an Elm, a Poplar, a Willow; and fewer of ‘em still, it would have been the Sensitive Plant, an Oyster, a Worm, a Flie, a Frog, a Sparrow, an Ape, a Man. If three Dice being flung upon a Table, there happen a Raffle of two, or all;[2] a three, a four, and a five; or two sixes, and a third in the bottom;[3] would you say, O strange! that each Die should turn up such a chance, when there were so many others. A Sequence of three hath happened, O strange! Two sixes turned up, and the bottom of the third, O strange! I am sure that being a man of Sense, you’ll never make such Exclamations; for since there is but a certain quantity of Numbers upon the Dice, it’s impossible but some of them must turn up; and you wonder, after that, how matter shuffled together Pell-Mell, as Chance pleases, should make a Man, seeing so many things were necessary for the Construction of his Being. You know not then, that this Matter tending to the Fabrick of a Man hath been a Million of times stopt in it’s Progress for forming sometimes a Stone, sometimes Lead, sometimes Coral, sometimes Flower, sometimes a Comet; and all because of more or less Figures, that were required for the framing of a Man: So that it is no greater wonder, if amongst infinite Matters, which incessantly change and stir, some have hit upon the construction of the few Animals, Vegetables, and Minerals which we see, than if in a Hundred Casts of the Dice, one should throw a Raffle: Nay, indeed, it is impossible, that in this hurling of things, nothing should be produced; and yet this will be always admired[4] by a Blockhead, who little knows how small a matter would have made it to have been otherwise. When the great River of [Illustration bar 3] makes a Mill to Grind, or guides the Wheels of a Clock, and the Brook of [Illustration: bar 4] only runs, and sometimes absconds, you will not say that that River hath a great deal of Wit, because you know that it hath met with things disposed for producing such rare Feats; for had not the Mill stood in the way, it would not have ground the Corn; had it not met the Clock, it would not have marked the Hours: and if the little Rivulet I speak of had met with the same Opportunities, it would have wrought the very same Miracles. Just so it is with the Fire that moves of it self; for finding Organs fit for the Act of Reasoning, it Reasons; when it finds only such as are proper for Sensation, it Sensates; and when such as are fit for Vegetation, it Vegetates. And to prove it is so, put out but the Eyes of a Man, the Fire of whose Soul makes him to see, and he will cease to see; just as our great Clock will leave off to make the Hours, if the Movements of it be broken.

“In fine, these Primary and indivisible Atomes make a Circle, whereon without difficulty move the most perplexed Difficulties of Natural Philosophy; not so much as even the very Operation of the Senses, which no Body hitherto hath been able to conceive, but I will easily explain by these little Bodies. Let us begin with the Sight. It deserves, as being the most incomprehensible, our first Essay.

[Sidenote: Operation of the Senses]

[5]”It is performed then, as I imagine, when the Tunicles of the Eye, whose Pores resemble those of Glass, transmitting that fiery Dust which is called Visual Rays, the same is stopt by some opacous Matter which makes it recoil; and then, meeting in its retreat the Image of the Object that forced it back, and that Image being but an infinite number of little Bodies exhaled in an equal Superfice from the Object beheld, it pursues it to our Eye: You’ll not fail to Object, I know, that Glass is an Opacous Body, and very Compact; and that nevertheless, instead of reflecting other Bodies, it lets them pass through: But I answer, that the Pores of Glass are shaped in the same Figure as those Atomes are which pass through it; and as a Wheat-Sieve is not proper for Sifting of Oats, nor an Oat-Sieve to Sift Wheat; so a Box of Deal-Board, though it be thin and lets a sound go through it, is impenetrable to the Sight; and a piece of Chrystal, though transparent and pervious to the Eye, is not penetrable to the Touch.”