FRAGMENTS OF SCIENCE:

A Series of
Detached

ESSAYS, ADDRESSES, AND REVIEWS.

BY

JOHN
TYNDALL, F.R.S.

Printed
By Spottiswoode AND CO.

NEW-STREET SQUARE

PARLIAMENT STREET

SIXTH EDITION,

VOL. 1.

LONDON:
LONGMANS, GREEN, AND CO.

1879.

All rights reserved.

PREFACE TO THE SIXTH EDITION.
*

VOL. I. INORGANIC NATURE *

I. THE CONSTITUTION OF NATURE.
*

II. RADIATION. *

1. Visible and Invisible Radiation.
*

2. Origin and Character of Radiation. The
Aether.
*

3. The Atomic Theory in reference to the
Aether.
*

4. Absorption of Radiant Heat by Gases.
*

5. Formation of Invisible Foci. *

6. Visible and Invisible Rays of the Electric
Light.
*

Figure 1. Spectrum of Electric Light.
*

7. Combustion by Invisible Rays.
*

8. Transmutation of Rays: Calorescence.
*

9. Deadness of the Optic Nerve to the Calorific
Rays.
*

10. Persistence of Rays. *

11. Absorption of Radiant Heat by Vapours and
Odours.
*

12. Aqueous Vapour in relation to the
Terrestrial Temperatures.
*

13. Liquids and their Vapours in relation to
Radiant Heat.
*

14. Reciprocity of Radiation and
Absorption.
*

15. Influence of Vibrating Period and Molecular
Form. Physical Analysis of the Human Breath.
*

16. Summary and Conclusion. *

III. ON RADIANT HEAT IN RELATION TO THE
COLOUR AND CHEMICAL CONSTITUTION OF BODIES.
*

IV. NEW CHEMICAL REACTIONS PRODUCED BY
LIGHT.
*

1. DECOMPOSITION BY LIGHT. *

Physical Considerations. *

Production of Sky-blue by the Decomposition of
Nitrite of Amyl.
*

§ 2. ON THE BLUE COLOUR OF THE SKY, AND
THE POLARISATION OF SKYLIGHT.
*

§ 3. THE SKY OF THE ALPS. *

V. ON DUST AND DISEASE. *

Experiments on Dusty Air. *

The Germ Theory of Contagious Disease.
*

Parasitic Diseases of Silkworms. Pasteur’s
Researches.
*

Origin and Propagation of Contagious
Matter.
*

The Germ Theory applied to Surgery.
*

The Luminous beam as a means of
Research.
*

The Floating Matter of the Air. *

Dr. Bennett’s Experiments. *

Application of Luminous beams to Water.
*

Chalk-water. Clark’s Softening Process.
*

Cotton-wool Respirator. *

Fireman’s Respirator. *

Helmholtz on Hay Fever. *

VI. VOYAGE TO ALGERIA TO OBSERVE THE
ECLIPSE.
*

VII. NIAGARA. *

VIII. THE PARALLEL ROADS OF GLEN
ROY.
*

IX. ALPINE SCULPTURE. *

X. RECENT EXPERIMENTS ON
FOG-SIGNALS.
*

XI. ON THE STUDY OF PHYSICS.
*

XII. ON CRYSTALLINE AND SLATY
CLEAVAGE.
*

XIII. ON PARAMAGNETIC AND DIAMAGNETIC
FORCES.
*

XIV. PHYSICAL BASIS OF SOLAR
CHEMISTRY.
*

XV. ELEMENTARY MAGNETISM.
*

XVI. ON FORCE. *

XVII. CONTRIBUTIONS TO MOLECULAR
PHYSICS.
*

XVIII. LIFE, AND LETTERS OF
FARADAY.
*

XIX. THE COPLEY MEDALIST OF 1870.
*

XX. THE COPLEY MEDALIST OF 1871.
*

XXI. DEATH BY LIGHTNING. *

XXII. SCIENCE AND THE ‘SPIRITS.’
*

VOL. II. *

I. REFLECTIONS ON PRAYER AND NATURAL
LAW.
*

II. MIRACLES AND SPECIAL
PROVIDENCES.
*

ADDITIONAL REMARKS ON MIRACLES. *

III. ON PRAYER AS A FORM OF PHYSICAL
ENERGY.
*

IV. VITALITY. *

V. MATTER AND FORCE. *

VI. SCIENTIFIC MATERIALISM.
*

VII. AN ADDRESS TO STUDENTS.
*

VIII. SCIENTIFIC USE OF THE
IMAGINATION.
*

IX. THE BELFAST ADDRESS. *

X. APOLOGY FOR THE BELFAST
ADDRESS.
*

XI. THE REV. JAMES MARTINEAU AND THE BELFAST
ADDRESS.
*

XII. FERMENTATION, & ITS BEARINGS ON
SURGERY & MEDICINE.
*

XIII. SPONTANEOUS GENERATION.
*

XIV. SCIENCE AND MAN. *

XV. PROFESSOR VIRCHOW AND
EVOLUTION.
*

XVI. THE ELECTRIC LIGHT. *

.

.

.

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PREFACE TO THE SIXTH EDITION.

TO AVOID unwieldiness of bulk this edition of the ‘Fragments’
is published in two volumes, instead of, as heretofore, in
one.

The first volume deals almost exclusively with the laws and
phenomena of matter. The second trenches upon questions in which
the phenomena of matter interlace more or less with those of
mind.

New Essays have been added, while old ones have been revised,
and in part recast. To be clear, without being superficial, has
been my aim throughout.

In neither volume have I aspired to sit in the seat of the
scornful, but rather to treat the questions touched upon with a
tolerance, if not a reverence, befitting their difficulty and
weight.

Holding, as I do, the nebular hypothesis, I am logically bound
to deduce the life of the world from forces inherent in the
nebula. With this view, which is set forth in the second volume,
it seemed but fair to associate the reasons which cause me to
conclude that every attempt made in our day to generate life
independently of antecedent life has utterly broken down.

A discourse on the Electric Light winds up the Second volume.
The incongruity of its position is to be referred to the lateness
of its delivery.

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——————–

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VOL. I. INORGANIC NATURE


I. THE CONSTITUTION OF NATURE.

[Footnote:
Fortnightly Review,’ 1865, vol. iii. p.
129.]

WE cannot think of space as finite, for wherever in
imagination we erect a boundary, we are compelled to think of
space as existing beyond it. Thus by the incessant dissolution of
limits we arrive at a more or less adequate idea of the infinity
of space. But, though compelled to think of space as unbounded,
there is no mental necessity compelling us to think of it either
as filled or empty; whether it is so or not must be decided by
experiment and observation. That it is not entirely void, the
starry heavens declare; but the question still remains, Are the
stars themselves hung in vacuo? Are the vast regions which
surround them, and across which their light is propagated,
absolutely empty? A century ago the answer to this question,
founded on the Newtonian theory, would have been, ‘No, for
particles of light are incessantly shot through space.’ The reply
of modern science is also negative, but on different grounds. It
has the best possible reasons for rejecting the idea of
luminiferous particles; but, in support of the conclusion that
the celestial spaces are occupied by matter, it is able to offer
proofs almost as cogent as those which can be adduced of the
existence of an atmosphere round the earth. Men’s minds, indeed,
rose to a conception of the celestial and universal atmosphere
through the study of the terrestrial and local one. From the
phenomena of sound, as displayed in the air, they ascended to the
phenomena of light, as displayed in the aether; which is
the name given to the interstellar medium.

The notion of this medium must not be considered as a vague or
fanciful conception on the part of scientific men. Of its reality
most of them are as convinced as they are of the existence of the
sun and moon. The luminiferous aether has definite mechanical
properties. It is almost infinitely more attenuated than any
known gas, but its properties are those of a solid rather than of
a gas. It resembles jelly rather than air. This was not the first
conception of the aether, but it is that forced upon us by a more
complete knowledge of its phenomena. A body thus constituted may
have its boundaries; but, although the aether may not be
co-extensive with space, it must at all events extend as far as
the most distant visible stars. In fact it is the vehicle of
their light, and without it they could not be seen. This
all-pervading substance takes up their molecular tremors, and
conveys them with inconceivable rapidity to our organs of vision.
It is the transported shiver of bodies countless millions of
miles distant, which translates itself in human consciousness
into the splendour of the firmament at night.

If the aether have a boundary, masses of ponderable matter
might be conceived to exist beyond it, but they could emit no
light. Beyond the aether dark suns might burn; there, under
proper conditions, combustion might be carried on; fuel might
consume unseen, and metals be fused in invisible fires. A body,
moreover, once heated there, would continue for ever heated; a
sun or planet once molten, would continue for ever molten. For,
the loss of heat being simply the abstraction of molecular motion
by the aether, where this medium is absent no cooling could
occur. A sentient being on approaching a heated body in this
region, would be conscious of no augmentation of temperature. The
gradations of warmth dependent on the laws of radiation would not
exist, and actual contact would first reveal the heat of an extra
ethereal sun.

Imagine a paddle-wheel placed in water and caused to rotate.
From it, as a centre, waves would issue in all directions, and a
wader as he approached the place of disturbance would be met by
stronger and stronger waves. This gradual augmentation of the
impression made upon the wader is exactly analogous to the
augmentation of light when we approach a luminous source. In the
one case, however, the coarse common nerves of the body suffice;
for the other we must have the finer optic nerve. But suppose the
water withdrawn; the action at a distance would then cease, and,
as far as the sense of touch is concerned, the wader would be
first rendered conscious of the motion of the wheel by the blow
of the paddles. The transference of motion from the paddles to
the water is mechanically similar to the transference of
molecular motion from the heated body to the aether; and the
propagation of waves through the liquid is mechanically similar
to the propagation of light and radiant heat.

As far as our knowledge of space extends, we are to conceive
it as the holder of the luminiferous aether, through which are
interspersed, at enormous distances apart, the ponderous nuclei
of the stars. Associated with the star that most concerns us we
have a group of dark planetary masses revolving at various
distances round it, each again rotating on its own axis; and,
finally, associated with some of these planets we have dark
bodies of minor note — the moons. Whether the other fixed
stars have similar planetary companions or not is to us a matter
of pure conjecture, which may or may not enter into our
conception of the universe. But probably every thoughtful person
believes, with regard to those distant suns, that there is, in
space, something besides our system on which they shine.

From this general view of the present condition of space, and
of the bodies contained in it, we pass to the enquiry whether
things were so created at the beginning. Was space furnished at
once, by the fiat of Omnipotence, with these burning orbs? In
presence of the revelations of science this view is fading more
and more. Behind the orbs, we now discern the nebulae from which
they have been condensed. And without going so far back as the
nebulae, the man of science can prove that out of common
non-luminous matter this whole pomp of stars might have been
evolved.

The law of gravitation enunciated by Newton is, that every
particle of matter in the universe attracts every other particle
with a force which diminishes as the square of the distance
increases. Thus the sun and the earth mutually pull each other;
thus the earth and the moon are kept in company, the force which
holds every respective pair of masses together being the
integrated force of their component parts. Under the operation of
this force a stone falls to the ground and is warmed by the
shock; under its operation meteors plunge into our atmosphere and
rise to incandescence. Showers of such meteors doubtless fall
incessantly upon the sun. Acted on by this force, the earth, were
it stopped in its orbit to-morrow, would rush towards, and
finally combine with, the sun. Heat would also be developed by
this collision. Mayer first, and Helmholtz and Thomson
afterwards, have calculated its amount. It would equal that
produced by the combustion of more than 5,000 worlds of solid
coal, all this heat being generated at the instant of collision.
In the attraction of gravity, therefore, acting upon non-luminous
matter, we have a source of heat more powerful than could be
derived from any terrestrial combustion. And were the matter of
the universe thrown in cold detached fragments into space, and
there abandoned to the mutual gravitation of its own parts, the
collision of the fragments would in the end produce the fires of
the stars.

The action of gravity upon matter originally cold may, in
fact, be the origin of all light and heat, and also the proximate
source of such other powers as are generated by light and heat.
But we have now to enquire what is the light and what is the heat
thus produced? This question has already been answered in a
general way. Both light and heat are modes of motion. Two planets
clash and come to rest; their motion, considered as that of
masses, is destroyed, but it is in great part continued as a
motion of their ultimate particles. It is this latter motion,
taken up by the aether, and propagated through it with a velocity
of 186,000 miles a second, that comes to us as the light and
heat of suns and stars. The atoms of a hot body swing with
inconceivable rapidity — billions of times in a second
— but this power of vibration necessarily implies the
operation of forces between the atoms themselves. It reveals to
us that while they are held together by one force, they are kept
asunder by another, their position at any moment depending on the
equilibrium of attraction and repulsion. The atoms behave as if
connected by elastic springs, which oppose at the same time their
approach and their retreat, but which tolerate the vibration
called heat. The molecular vibration once set up is instantly
shared with the aether, and diffused by it throughout space.

We on the earth’s surface live night and day in the midst of
aethereal commotion. The medium is never still. The cloud canopy
above us may be thick enough to shut out the light of the stars;
but this canopy is itself a warm body, which radiates its thermal
motion through the aether. The earth also is warm, and sends its
heat-pulses incessantly forth. It is the waste of its molecular
motion in space that chills the earth upon a clear night; it is
the return of thermal motion from the clouds which prevents the
earth’s temperature, on a cloudy night, from falling so low. To
the conception of space being filled, we must therefore add the
conception of its being in a state of incessant tremor.

The sources of this vibration are the ponderable masses of the
universe. Let us take a sample of these and examine it in detail.
When we look to our planet, we find it to be an aggregate of
solids, liquids, and gases. Subjected to a sufficiently low
temperature, the two last, would also assume the solid form. When
we look at any one of these, we generally find it composed of
still more elementary parts. We learn, for example, that the
water of our rivers is formed by the union, in definite
proportions, of two gases, oxygen and hydrogen. We know how to
bring these constituents together, so as to form water: we also
know how to analyse the water, and recover from it its two
constituents. So, likewise, as regards the solid portions of the
earth. Our chalk hills, for example, are formed by a combination
of carbon, oxygen, and calcium. These are the so-called
elements the union of which, in definite proportions, has
resulted in the formation of chalk. The flints within the chalk
we know to be a compound of oxygen and silicium, called silica;
and our ordinary clay is, for the most part, formed by the union
of silicium, oxygen, and the well-known light metal, aluminium.
By far the greater portion of the earth’s crust is compounded of
the elementary substances mentioned in these few lines.

The principle of gravitation has been already described as an
attraction which every particle of matter, however small, exerts
on every other particle. With gravity there is no selection; no
particular atoms choose, by preference, other particular atoms as
objects of attraction; the attraction of gravitation is
proportional simply to the quantity of the attracting matter,
regardless of its quality. But in the molecular world which we
have now entered matters are otherwise arranged. Here we have
atoms between which a strong attraction is exercised, and also
atoms between which a weak attraction is exercised. One atom can
jostle another out of its place, in virtue of a superior force of
attraction. But, though the amount of force exerted varies thus
from atom to atom, it is still an attraction of the same
mechanical quality, if I may use the term, as that of gravity
itself. Its intensity might be measured in the same way, namely
by the amount of motion which it can generate in a certain
time. Thus the attraction of gravity at the earth’s surface is
expressed by the number 32; because, when acting freely on a body
for a second of time, gravity imparts to the body a velocity of
thirty-two feet a second. In like manner the mutual attraction of
oxygen and hydrogen might be measured by the velocity imparted to
the atoms in their rushing together. Of course such a unit
of time as a second is not here to be thought of, the whole
interval required by the atoms to cross the minute spaces which
separate them amounting only to an inconceivably small fraction
of a second.

It has been stated that when a body falls to the earth it is
warmed by the shock. Here, to use the terminology of Mayer, we
have a mechanical combination of the earth and the body.
Let us suffer the falling body and the earth to dwindle in
imagination to the size of atoms, and for the attraction of
gravity let us substitute that of chemical affinity; we have then
what is called a chemical combination. The effect of the
union in this case also is the development of heat, and from the
amount of heat generated we can infer the intensity of the atomic
pull. Measured by ordinary mechanical standards, this is
enormous. Mix eight pounds of oxygen with one of hydrogen, and
pass a spark through the mixture; the gases instantly combine,
their atoms rushing over the little distances which separate
them. Take a weight of 47,000 pounds to an elevation of 1,000
feet above the earth’s surface, and let it fall; the energy with
which it will strike the earth will not exceed that of the eight
pounds of oxygen atoms, as they dash against one pound of
hydrogen atoms to form water.

It is sometimes stated that gravity is distinguished from all
other forces by the fact of its resisting conversion into other
forms of force. Chemical affinity, it is said, can be converted
into heat and light, and these again into magnetism and
electricity: but gravity refuses to be so converted; being a
force maintaining itself under all circumstances, and not capable
of disappearing to give place to another. The statement arises
from vagueness of thought. If by it be meant that a particle of
matter can never be deprived of its weight, the assertion is
correct; but the law which affirms the convertibility of natural
forces was never intended, in the minds of those who understood
it, to affirm that such a conversion as that here implied occurs
in any case whatever. As regards convertibility into heat,
gravity and chemical affinity stand on precisely the same
footing. The attraction in the one case is as indestructible as
in the other. Nobody affirms that when a stone rests upon the
surface of the earth, the mutual attraction of the earth and
stone is abolished; nobody means to affirm that the mutual
attraction of oxygen for hydrogen ceases, after the atoms have
combined to form water. What is meant, in the case of chemical
affinity, is, that the pull of that affinity, acting through a
certain space, imparts a motion of translation of the one atom
towards the other. This motion is not heat, nor is the force that
produces it heat. But when the atoms strike and recoil, the
motion of translation is converted into a motion of vibration,
which is heat. The vibration, however, so far from causing the
extinction of the original attraction, is in part carried on by
that attraction. The atoms recoil, in virtue of the elastic force
which opposes actual contact, and in the recoil they are driven
too far back. The original attraction then triumphs over the
force of recoil, and urges the atoms once more together. Thus,
like a pendulum, they oscillate, until their motion is imparted
to the surrounding aether; or, in other words, until their heat
becomes radiant heat.

In this sense, and in this sense only, is chemical affinity
converted into heat. There is, first of all, the attraction
between the atoms; there is, secondly, space between them.
Across this space the attraction urges them. They collide, they
recoil, they oscillate. There is here a change in the form of the
motion, but there is no real loss. It is so with the attraction
of gravity. To produce motion by gravity space must also
intervene between the attracting bodies. When they strike
together motion is apparently destroyed, but in reality there is
no destruction. Their atoms are suddenly urged together by the
shock; by their own perfect elasticity these atoms recoil; and
thus is set up the molecular oscillation which, when communicated
to the proper nerves, announces itself as heat.

It was formerly universally supposed that by the collision of
unelastic bodies force was destroyed. Men saw, for example, that
when two spheres of clay, painter’s putty, or lead for example,
were urged together, the motion possessed by the masses, prior to
impact, was more or less annihilated. They believed in an
absolute destruction of the force of impact. Until recent times,
indeed, no difficulty was experienced in believing this, whereas,
at present, the ideas of force and its destruction refuse to be
united in most philosophic minds. In the collision of elastic
bodies, on the contrary, it was observed that the motion with
which they clashed together was in great part restored by the
resiliency of the masses, the more perfect the elasticity the
more complete being the restitution. This led to the idea of
perfectly elastic bodies — bodies competent to restore by
their recoil the whole of the motion which they possessed before
impact — and this again to the idea of the
conservation of force, as opposed to that destruction of
force which was supposed to occur when unelastic bodies met in
collision.

We now know that the principle of conservation holds equally
good with elastic and unelastic bodies. Perfectly elastic bodies
would develop no heat on collision. They would retain their
motion afterwards, though its direction might be changed; and it
is only when sensible motion is wholly or partly destroyed, that
heat is generated. This always occurs in unelastic collision, the
heat developed being the exact equivalent of the sensible motion
extinguished. This heat virtually declares that the property of
elasticity, denied to the masses, exists among their atoms; by
the recoil and oscillation of which the principle of conservation
is vindicated.

But ambiguity in the use of the term ‘force’ makes itself more
and more felt as we proceed. We have called the attraction of
gravity a force, without any reference to motion. A body resting
on a shelf is as much pulled by gravity as when, after having
been pushed off the shelf, it falls towards the earth. We applied
the term force also to that molecular attraction which we called
chemical affinity. When, however, we spoke of the conservation of
force, in the case of elastic collision, we meant neither a pull
nor a push, which, as just indicated, might be exerted upon inert
matter, but we meant force invested in motion — the vis
viva
, as it is called, of the colliding masses.

Force in this form has a definite mechanical measure, in the
amount of work that it can perform. The simplest form of work is
the raising of a weight. A man walking up-hill, or up-stairs,
with a pound weight in his hand, to an elevation say of sixteen
feet, performs a certain amount of work, over and above the
lifting of his own body. If he carries the pound to a height of
thirty-two feet, he does twice the work; if to a height of
forty-eight feet, he does three times the work; if to sixty-four
feet, he does four times the work, and so on. If, moreover, he
carries up two pounds instead of one, other things being equal,
he does twice the work; if three, four, or five pounds, he does
three, four, or five times the work. In fact, it is plain that
the work performed depends on two factors, the weight raised and
the height to which it is raised. It is expressed by the product
of these two factors.

But a body may be caused to reach a certain elevation in
opposition to the force of gravity, without being actually
carried up. If a hodman, for example, wished to land a brick at
an elevation of sixteen feet above the place where he stood, he
would probably pitch it up to the bricklayer. He would thus
impart, by a sudden effort, a velocity to the brick sufficient to
raise it to the required height; the work accomplished by that
effort being precisely the same as if he had slowly carried up
the brick. The initial velocity to be imparted, in this case, is
well known. To reach a height of sixteen feet, the brick must
quit the man’s hand with a velocity of thirty-two feet a second.
It is needless to say, that a body starting with any velocity,
would, if wholly unopposed or unaided, continue to move for ever
with the same velocity. But when, as in the case before us, the
body is thrown upwards, it moves in opposition to gravity, which
incessantly retards its motion, and finally brings it to rest at
an elevation of sixteen feet. If not here caught by the
bricklayer, it would return to the hodman with an accelerated
motion, and reach his hand with the precise velocity it possessed
on quitting it.

An important relation between velocity and work is here to be
pointed out. Supposing the hodman competent to impart to the
brick, at starting, a velocity of sixty-four feet a second, or
twice its former velocity, would the amount of work performed be
twice what it was in the first instance? No; it would be four
times that quantity; for a body starting with twice the velocity
of another, will rise to four times the height. In like manner, a
three-fold velocity will give a nine-fold elevation, a four-fold
velocity will give a sixteen-fold elevation, and so on. The
height attained, then, is not proportional to the initial
velocity, but to the square of the velocity. As before, the work
is also proportional to the weight elevated. Hence the work which
any moving mass whatever is competent to perform, in virtue of
the motion which it at any moment possesses, is jointly
proportional to its weight and the square of its velocity.
Here, then, we have a second measure of work, in which we simply
translate the idea of height into its equivalent idea of
motion.

In mechanics, the product of the mass of a moving body into
the square of its velocity, expresses what is called the
vis viva, or living force. It is also sometimes
called the ‘mechanical effect.’ If, for example, a cannon pointed
to the zenith urge a ball upwards with twice the velocity
imparted to a second ball, the former will rise to four times the
height attained by the latter. If directed against a target, it
will also do four times the execution. Hence the importance of
imparting a high velocity to projectiles in war. Having thus
cleared our way to a perfectly definite conception of the
vis viva of moving masses, we are prepared for the
announcement that the heat generated by the shock of a falling
body against the earth is proportional to the vis
viva annihilated. The heat is proportional to the square
of the velocity. In the case, therefore, of two cannon-balls of
equal weight, if one strike a target with twice the velocity of
the other, it will generate four times the heat, if with three
times the velocity, it will generate nine times the heat, and so
on.

Mr. Joule has shown that a pound weight falling from a height
of 772 feet, or 772 pounds falling through one foot, will
generate by its collision with the earth an amount of heat
sufficient to raise a pound of water one degree Fahrenheit in
temperature. 772 “foot-pounds” constitute the mechanical
equivalent of heat. Now, a body falling from a height of 772
feet, has, upon striking the earth, a velocity of 223 feet a
second; and if this velocity were imparted to the body, by any
other means, the quantity of heat generated by the stoppage of
its motion would be that stated above. Six times that velocity,
or 1,338 feet, would not be an inordinate one for a cannon-ball
as it quits the gun. Hence, a cannon-ball moving with a velocity
of 1,338 feet a second, would, by collision, generate an amount
of heat competent to raise its own weight of water 36 degrees
Fahrenheit in temperature. If composed of iron, and if all the
heat generated were concentrated in the ball itself, its
temperature would be raised about 360 degrees Fahrenheit; because
one degree in the case of water is equivalent to about ten
degrees in the case of iron. In artillery practice, the heat
generated is usually concentrated upon the front of the bolt, and
on the portion of the target first struck. By this concentration
the heat developed becomes sufficiently intense to raise the dust
of the metal to incandescence, a flash of light often
accompanying collision with the target.

Let us now fix our attention for a moment on the gunpowder
which urges the cannon-ball. This is composed of combustible
matter, which if burnt in the open air would yield a certain
amount of heat. It will not yield this amount if it perform the
work of urging a ball. The heat then generated by the gunpowder
will fall short of that produced in the open air, by an amount
equivalent to the vis viva of the ball; and this
exact amount is restored by the ball on its collision with the
target. In this perfect way are heat and mechanical motion
connected.

Broadly enunciated, the principle of the conservation of force
asserts, that the quantity of force in the universe is as
unalterable as the quantity of matter; that it is alike
impossible to create force and to annihilate it. But in what
sense are we to understand this assertion? It would be manifestly
inapplicable to the force of gravity as defined by Newton; for
this is a force varying inversely as the square of the distance;
and to affirm the constancy of a varying force would be
self-contradictory. Yet, when the question is properly
understood, gravity forms no exception to the law of
conservation. Following the method pursued by Helmholtz, I will
here attempt an elementary exposition of this law. Though
destined in its applications to produce momentous changes in
human thought, it is not difficult of comprehension.

For the sake of simplicity we will consider a particle of
matter, which we may call F, to be perfectly fixed, and a second
movable particle, D, placed at a distance from F. We will assume
that these two particles attract each other according to the
Newtonian law. At a certain distance, the attraction is of a
certain definite amount, which might be determined by means of a
spring balance. At half this distance the attraction would be
augmented four times; at a third of the distance, nine times; at
one-fourth of the distance, sixteen times, and so on. In every
case, the attraction might be measured by determining, with the
spring balance, the amount of tension just sufficient to prevent
D from moving towards F. Thus far we have nothing whatever to do
with motion; we deal with statics, not with dynamics. We simply
take into account the distance of D from F, and the pull exerted
by gravity at that distance.

It is customary in mechanics to represent the magnitude of a
force by a line of a certain length, a force of double magnitude
being represented by a line of double length, and so on. Placing
then the particle D at a distance from F, we can, in imagination,
draw a straight line from D to F, and at D erect a perpendicular
to this line, which shall represent the amount of the attraction
exerted on D. If D be at a very great distance from F, the
attraction will be very small, and the perpendicular consequently
very short. If the distance be practically infinite, the
attraction is practically nil. Let us now suppose at every point
in the line joining F and D a perpendicular to be erected,
proportional in length to the attraction exerted at that point;
we thus obtain an infinite number of perpendiculars, of gradually
increasing length, as D approaches F. Uniting the ends of all
these perpendiculars, we obtain a curve, and between this curve
and the straight line joining F and D we have an area containing
all the perpendiculars placed side by side. Each one of this
infinite series of perpendiculars representing an attraction, or
tension, as it is sometimes called, the area just referred to
represents the sum of the tensions exerted upon the particle D,
during its passage from its first position to F.

Up to the present point we have been dealing with tensions,
not with motion. Thus far vis viva has been
entirely foreign to our contemplation of D and F. Let us now
suppose D placed at a practically infinite distance from F; here,
as stated, the pull of gravity would be infinitely small, and the
perpendicular representing it would dwindle almost to a point. In
this position the sum of the tensions capable of being exerted on
D would be a maximum. Let D now begin to move in obedience to the
infinitesimal attraction exerted upon it. Motion being once set
up, the idea of vis viva arises. In moving towards
F the particle D consumes, as it were, the tensions. Let us fix
our attention on D, at any point of the path over which it is
moving. Between that point and F there is a quantity of unused
tensions; beyond that point the tensions have been all consumed,
but we have in their place an equivalent quantity of vis
viva. After D has passed any point, the tension previously
in store at that point disappears, but not without having added,
during the infinitely small duration of its action, a due amount
of motion to that previously possessed by D. The nearer D
approaches to F, the smaller is the sum of the tensions
remaining, but the greater is the vis viva; the
farther D is from F, the greater is the sum of the unconsumed
tensions, and the less is the living force. Now the principle of
conservation affirms not the constancy of the value of the
tensions of gravity, nor yet the constancy of the vis
viva, taken separately, but the absolute constancy of the
value of both taken together. At the beginning the vis
viva was zero, and the tension area was a maximum; close
to F the vis viva is a maximum, while the tension
area is zero. At every other point, the work-producing power of
the particle D consists in part of vis viva, and in
part of tensions.

If gravity, instead of being attraction, were repulsion, then,
with the particles in contact, the sum of the tensions between D
and F would be a maximum, and the vis viva zero.
If, in obedience to the repulsion, D moved away from F,
vis viva would be generated; and the farther D
retreated from F the greater would be its vis viva,
and the less the amount of tension still available for producing
motion. Taking repulsion as well as attraction into account, the
principle of the conservation of force affirms that the
mechanical value of the tensions and vires vivae of
the material universe, so far as we know it, is a constant
quantity. The universe, in short, possesses two kinds of property
which are mutually convertible. The diminution of either carries
with it the enhancement of the other, the total value of the
property remaining unchanged.

The considerations here applied to gravity apply equally to
chemical affinity. Ina mixture of oxygen and hydrogen the atoms
exist apart, but by the application of proper means they may be
caused to rush together across that space that separates them.
While this space exists, and as long as the atoms have not begun
to move towards each other, we have tensions and nothing else.
During their motion towards each other the tensions, as in the
case of gravity, are converted into vis viva. After
they clash we have still vis viva, but in another
form. It was translation, it is vibration. It was molecular
transfer, it is heat.

It is possible to reverse these processes, to unlock the
combined atoms and replace them in their first positions. But, to
accomplish this, as much heat would be required as was generated
by their union. Such reversals occur daily and hourly in nature.
By the solar waves, the oxygen of water is divorced from its
hydrogen in the leaves of plants. As molecular vis
viva the waves disappear, but in so doing they re-endow
the atoms of oxygen and hydrogen with tension. The atoms are thus
enabled to recombine, and when they do so they restore the
precise amount of heat consumed in their separation. The same
remarks apply to the compound of carbon and oxygen, called
carbonic acid, which is exhaled from our lungs, produced by our
fires, and found sparingly diffused everywhere throughout the
air. In the leaves of plants the sunbeams also wrench the atoms
of carbonic acid asunder, and sacrifice themselves in the act;
but when the plants are burnt, the amount of heat consumed in
their production is restored.

This, then, is the rhythmic play of Nature as regards her
forces. Throughout all her regions she oscillates from tension to
vis viva, from vis viva to tension.
We have the same play in the planetary system. The earth’s orbit
is an ellipse, one of the foci of which is occupied by the sun.
Imagine the earth at the most distant part of the orbit. Her
motion, and consequently her vis viva, is then a
minimum. The planet rounds the curve, and begins its approach to
the sun. In front it has a store of tensions, which are gradually
consumed, an equivalent amount of vis viva being
generated. When nearest to the sun the motion, and consequently
the vis viva, reach a maximum. But here the
available tensions have been used up. The earth rounds this
portion of the curve and retreats from the sun. Tensions are now
stored up, but vis viva is lost, to be again
restored at the expense of the complementary force on the
opposite side of the curve. Thus beats the heart of the universe,
but without increase or diminution of its total stock of
force.

I have thus far tried to steer clear amid confusion, by fixing
the mind of the reader upon things rather than upon names. But
good names are essential; and here, as yet, we are not provided
with such. We have had the force of gravity and living force
— two utterly distinct things. We have had pulls and
tensions; and we might have had the force of heat, the force of
light, the force of magnetism, or the force of electricity
— all of which terms have been employed more or less
loosely by writers on physics. This confusion is happily avoided
by the introduction of the term ‘energy,’ which embraces both
tension and vis viva. Energy is possessed by
bodies already in motion; it is then actual, and we agree to call
it actual or dynamic energy. It is our old
vis viva. On the other hand, energy is possible to
bodies not in motion, but which, in virtue of attraction or
repulsion, possess a power of motion which would realise itself
if all hindrances were removed. Looking, for example, at gravity;
a body on the earth’s surface in a position from which it cannot
fall to a lower one possesses no energy. It has neither motion
nor power of motion. But the same body suspended at a height
above the earth has a power of motion, though it may not have
exercised it. Energy is possible to such a body, and we agree to
call this potential energy. It consists of our old
tensions. We, moreover, speak of the conservation of energy,
instead of the conservation of force; and say that the sum of the
potential and dynamic energies of the material universe is a
constant quantity.

A body cast upwards consumes the actual energy of projection,
and lays up potential energy. When it reaches its utmost height
all its actual energy is consumed, its potential energy being
then a maximum. When it returns, there is a reconversion of the
potential into the actual. A pendulum at the limit of its swing
possesses potential energy; at the lowest point of its arc its
energy is all actual. A patch of snow resting on a mountain slope
has potential energy; loosened, and shooting down as an
avalanche, it possesses dynamic energy. The pine-trees growing on
the Alps have potential energy; but rushing down the Holzrinne of
the woodcutters they possess actual energy. The same is true of
the mountains themselves. As long as the rocks which compose them
can fall to a lower level, they possess potential energy, which
is converted into actual when the frost ruptures their cohesion
and hands them over to the action of gravity. The stone
avalanches of the Matterhorn and Weisshorn are illustrations in
point. The hammer of the great bell of Westminster, when raised
before striking, possesses potential energy; when it falls, the
energy becomes dynamic; and after the stroke, we have the
rhythmic play of potential and dynamic in the vibrations of the
bell. The same holds good for the molecular oscillations of a
heated body. An atom is driven against its neighbour, and
recoils. The ultimate amplitude of the recoil being attained, the
motion of the atom in that direction is checked, and for an
instant its energy is all potential. It is then drawn towards its
neighbour with accelerated speed; thus, by attraction, converting
its potential into dynamic energy. Its motion in this direction
is also finally checked, and again, for an instant, its energy is
all potential. It once more retreats, converting, by repulsion,
its potential into dynamic energy, till the latter attains a
maximum, after which it is again changed into potential energy.
Thus, what is true of the earth, as she swings to and fro in her
yearly journey round the sun, is also true of her minutest atom.
We have wheels within wheels, and rhythm within rhythm.

When a body is heated, a change of molecular arrangement
always occurs, and to produce this change heat is consumed.
Hence, a portion only of the heat communicated to the body
remains as dynamic energy. Looking back on some of the statements
made at the beginning of this article, now that our knowledge is
more extensive, we see the necessity of qualifying them. When,
for example, two bodies clash, heat is generated; but the heat,
or molecular dynamic energy, developed at the moment of
collision, is not the exact equivalent of the sensible dynamic
energy destroyed. The true equivalent is this heat, plus the
potential energy conferred upon the molecules by the placing of
greater distances between them. This molecular potential energy
is afterwards, on the cooling of the body, converted into
heat.

Wherever two atoms capable of uniting together by their mutual
attractions exist separately, they form a store of potential
energy. Thus our woods, forests, and coal-fields on the one hand,
and our atmospheric oxygen on the other, constitute a vast store
of energy of this kind — vast, but far from infinite. We
have, besides our coal-fields, metallic bodies more or less
sparsely distributed through the earth’s crust. These bodies can
be oxydised; and hence they are, so far as they go, stores of
energy. But the attractions of the great mass of the earth’s
crust are already satisfied, and from them no further energy can
possibly be obtained. Ages ago the elementary constituents of our
rocks clashed together and produced the motion of heat, which was
taken up by the aether and carried away through stellar space. It
is lost for ever as far as we are concerned. In those ages the
hot conflict of carbon, oxygen, and calcium produced the chalk
and limestone hills which are now cold; and from this carbon,
oxygen, and calcium no further energy can be derived. So it is
with almost all the other constituents of the earth’s crust. They
took their present form in obedience to molecular force; they
turned their potential energy into dynamic, and yielded it as
radiant heat to the universe, ages before man appeared upon this
planet. For him a residue of potential energy remains, vast,
truly, in relation to the life and wants of an individual, but
exceedingly minute in comparison with the earth’s primitive
store.

To sum up. The whole stock of energy or working-power in the
world consists of attractions, repulsions, and motions. If the
attractions and repulsions be so circumstanced as to be able to
produce motion, they are sources of working-power, but not
otherwise. As stated a moment ago, the attraction exerted between
the earth and a body at a distance from the earth’s surface, is a
source of working-power; because the body can be moved by the
attraction, and in falling can perform work. When it rests at its
lowest level it is not a source of power or energy, because it
can fall no farther. But though it has ceased to be a source of
energy, the attraction of gravity still acts as a force, which
holds the earth and weight together.

The same remarks apply to attracting atoms and molecules. As
long as distance separates them, they can move across it in
obedience to the attraction; and the motion thus produced may, by
proper appliances, be caused to perform mechanical work. When,
for example, two atoms of hydrogen unite with one of oxygen, to
form water, the atoms are first drawn towards each other —
they move, they clash, and then by virtue of their resiliency,
they recoil and quiver. To this quivering motion we give the name
of heat. This atomic vibration is merely the redistribution of
the motion produced by the chemical affinity; and this is the
only sense in which chemical affinity can be said to be converted
into heat. We must not imagine the chemical attraction destroyed,
or converted into anything else. For the atoms, when mutually
clasped to form a molecule of water, are held together by the
very attraction which first drew them towards each other. That
which has really been expended is the pull exerted through the
space by which the distance between the atoms has been
diminished.

If this be understood, it will be at once seen that gravity,
as before insisted on, may, in this sense, be said to be
convertible into heat; that it is in reality no more an
outstanding and inconvertible agent, as it is sometimes stated to
be, than is chemical affinity. By the exertion of a certain pull
through a certain space, a body is caused to clash with a certain
definite velocity against the earth. Heat is thereby developed,
and this is the only sense in which gravity can be said to be
converted into heat. In no case is the force, which
produces the motion annihilated or changed into anything else.
The mutual attraction of the earth and weight exists when they
are in contact, as when they were separate but the ability of
that attraction to employ itself in the production of motion does
not exist.

The transformation, in this case, is easily followed by the
mind’s eye. First, the weight as a whole is set in motion by the
attraction of gravity. This motion of the mass is arrested by
collision with the earth, being broken up into molecular tremors,
to which we give the name of heat.

And when we reverse the process, and employ those tremors of
heat to raise a weight — which is done through the
intermediation of an elastic fluid in the steam-engine — a
certain definite portion of the molecular motion is consumed. In
this sense, and in this sense only, can the heat be said to be
converted into gravity; or, more correctly, into potential energy
of gravity. Here the destruction of the heat has created no new
attraction; but the old attraction has conferred upon it a power
of exerting a certain definite pull, between the starting-point
of the falling weight and the earth.

When, therefore, writers on the conservation of energy speak
of tensions being ‘consumed’ and ‘generated,’ they do not mean
thereby that old attractions have been annihilated, and new ones
brought into existence, but that, in the one case, the power of
the attraction to produce motion has been diminished by the
shortening of the distance between the attracting bodies, while,
in the other case, the power of producing motion has been
augmented by the increase of the distance. These remarks apply to
all bodies, whether they be sensible masses or molecules.

Of the inner quality that enables matter to attract matter we
know nothing; and the law of conservation makes no statement
regarding that quality. It takes the facts of attraction as they
stand, and affirms only the constancy of working-power. That
power may exist in the form of MOTION; or it may exist in the
form of FORCE, with distance to act through. The former is
dynamic energy, the latter is potential energy, the constancy of
the sum of both being affirmed by the law of conservation. The
convertibility of natural forces consists solely in
transformations of dynamic into potential, and of potential into
dynamic energy. In no other sense has the convertibility of force
any scientific meaning.

.

Grave errors have been entertained as to what is really
intended to be conserved by the doctrine of conservation. This
exposition I hope will tend to remove them.

.

.

.

.

.

.

II. RADIATION.

[Footnote: The Rede Lecture
delivered in the Senate House before the University of Cambridge,
May 16, 1865.]

1. Visible and Invisible
Radiation.

BETWEEN the mind of man and the
outer world are interposed the nerves of the human body, which
translate, or enable the mind to translate, the impressions of
that world into facts of consciousness and thought.

Different nerves are suited to the perception of different
impressions. We do not see with the ear, nor hear with the eye,
nor are we rendered sensible of sound by the nerves of the
tongue. Out of the general assemblage of physical actions, each
nerve, or group of nerves, selects and responds to those for the
perception of which it is specially organised.

The optic nerve passes from the brain to the back of the
eyeball and there spreads out, to form the retina, a web of nerve
filaments, on which the images of external objects are projected
by the optical portion of the eye. This nerve is limited to the
apprehension of the phenomena of radiation, and, notwithstanding
its marvellous sensibility to certain impressions of this class,
it is singularly obtuse to other impressions.

Nor does the optic nerve embrace the entire range even of
radiation. Some rays, when they reach it, are incompetent to
evoke its power, while others never reach it at all, being
absorbed by the humours of the eye. To all rays which, whether
they reach the retina or not, fail to excite vision, we give the
name of invisible or obscure rays. All non-luminous bodies emit
such rays. There is no body in nature absolutely cold, and every
body not absolutely cold emits rays of heat. But to render
radiant heat fit to affect the optic nerve a certain temperature
is necessary. A cool poker thrust into a fire remains dark for a
time, but when its temperature has become equal to that of the
surrounding coals, it glows like them. In like manner, if a
current of electricity, of gradually increasing strength, be sent
through a wire of the refractory metal platinum, the wire first
becomes sensibly warm to the touch; for a time its heat augments,
still however remaining obscure; at length we can no longer touch
the metal with impunity; and at a certain definite temperature it
emits a feeble red light. As the current augments in power the
light augments in brilliancy, until finally the wire appears of a
dazzling white. The light which it now emits is similar to that
of the sun.

By means of a prism Sir Isaac Newton unravelled the texture of
solar light, and by the same simple instrument we can investigate
the luminous changes of our platinum wire. In passing through the
prism all its rays (and they are infinite in variety) are bent or
refracted from their straight course; and, as different rays are
differently refracted by the prism, we are by it enabled to
separate one class of rays from another. By such prismatic
analysis Dr. Draper has shown, that when the platinum wire first
begins to glow, the light emitted is sensibly red. As the glow
augments the red becomes more brilliant, but at the same time
orange rays are added to the emission. Augmenting the temperature
still further, yellow rays appear beside the orange; after the
yellow, green rays are emitted; and after the green come, in
succession, blue, indigo, and violet rays. To display all these
colours at the same time the platinum wire must be
white-hot: the impression of whiteness being in fact
produced by the simultaneous action of all these colours on the
optic nerve.

In the experiment just described we began with a platinum wire
at an ordinary temperature, and gradually raised it to a white
heat. At the beginning, and even before the electric current had
acted at all upon the wire, it emitted invisible rays. For some
time after the action of the current had commenced, and even for
a time after the wire had become intolerable to the touch, its
radiation was still invisible. The question now arises, What
becomes of these invisible rays when the visible ones make their
appearance? It will be proved in the sequel that they maintain
themselves in the radiation; that a ray once emitted continues to
be emitted when the temperature is increased, and hence the
emission from our platinum wire, even when it has attained its
maximum brilliancy, consists of a mixture of visible and
invisible rays. If, instead of the platinum wire, the earth
itself were raised to incandescence, the obscure radiation which
it now emits would continue to be emitted. To reach incandescence
the planet would have to pass through all the stages of
non-luminous radiation, and the final emission would embrace the
rays of all these stages. There can hardly be a doubt that from
the sun itself, rays proceed similar in kind to those which the
dark earth pours nightly into space. In fact, the various kind of
obscure rays emitted by all the planets of our system are
included in the present radiation of the sun.

The great pioneer in this domain of science was Sir William
Herschel. Causing a beam of solar light to pass through a prism,
he resolved it into its coloured constituents; he formed what is
technically called the solar spectrum. Exposing thermometers to
the successive colours he determined their heating power, and
found it to augment from the violet or most refracted end, to the
red or least refracted end of the spectrum. But he did not stop
here. Pushing his thermometers into the dark space beyond the red
he found that, though the light had disappeared, the radiant heat
falling on the instruments was more intense than that at any
visible part of the spectrum. In fact, Sir William Herschel
showed, and his results have been verified by various
philosophers since his time, that, besides its luminous rays, the
sun pours forth a multitude of other rays, more powerfully
calorific than the luminous ones, but entirely unsuited to the
purposes of vision.

At the less refrangible end of the solar spectrum, then, the
range of the sun’s radiation is not limited by that of the eye.
The same statement applies to the more refrangible end. Ritter
discovered the extension of the spectrum into the invisible
region beyond the violet; and, in recent times, this ultra-violet
emission has had peculiar interest conferred upon it by the
admirable researches of Professor Stokes. The complete spectrum
of the sun consists, therefore, of three distinct parts :—
first, of ultra-red rays of high heating power, but unsuited to
the purposes of vision; secondly, of luminous rays which display
the succession of colours, red, orange, yellow, green, blue,
indigo, violet; thirdly, of ultra-violet rays which, like the
ultra-red ones, are incompetent to excite vision, but which,
unlike the ultra-red rays, possess a very feeble heating power.
In consequence, however, of their chemical energy these
ultra-violet rays are of the utmost importance to the organic
world.

.

.

2. Origin and Character of
Radiation. The Aether.

When we see a platinum wire
raised gradually to a white heat, and emitting in succession all
the colours of the spectrum, we are simply conscious of a series
of changes in the condition of our own eyes. We do not see the
actions in which these successive colours originate, but the mind
irresistibly infers that the appearance of the colours
corresponds to certain contemporaneous changes in the wire. What
is the nature of these changes? In virtue of what condition does
the wire radiate at all? We must now look from the wire, as a
whole, to its constituent atoms. Could we see those atoms, even
before the electric current has begun to act upon them, we should
find them in a state of vibration. In this vibration, indeed,
consists such warmth as the wire then possesses. Locke enunciated
this idea with great precision, and it has been placed beyond the
pale of doubt by the excellent quantitative researches of Mr.
Joule. ‘ Heat,’ says Locke, ‘is a very brisk agitation of
the insensible parts of the object, which produce in us that
sensation from which we denominate the object hot: so what in our
sensations is heat in the object is nothing but
motion.’ When the electric current, still feeble, begins
to pass through the wire, its first act is to intensify the
vibrations already existing, by causing the atoms to swing
through wider ranges. Technically speaking, the amplitudes
of the oscillations are increased. The current does this,
however, without altering the periods of the old vibrations, or
the times in which they were executed. But besides intensifying
the old vibrations the current generates new and more rapid ones,
and when a certain definite rapidity has been attained, the wire
begins to glow. The colour first exhibited is red, which
corresponds to the lowest rate of vibration of which the eye is
able to take cognisance. By augmenting the strength of the
electric current more rapid vibrations are introduced, and orange
rays appear. A quicker rate of vibration produces yellow, a still
quicker green; and by further augmenting the rapidity, we pass
through blue, indigo, and violet, to the extreme ultra-violet
rays.

Such are the changes recognised by the mind in the wire
itself, as concurrent with the visual changes taking place in
the eye. But what connects the wire with this organ? By what means
does it send such intelligence of its varying condition to the
optic nerve? Heat being as defined by Locke, ‘a very brisk
agitation of the insensible parts of an object,’ it is readily
conceivable that on touching a heated body the agitation may
communicate itself to the adjacent nerves, and announce itself to
them as light or heat. But the optic nerve does not touch the hot
platinum, and hence the pertinence of the question, By what
agency are the vibrations of the wire transmitted to the eye?

The answer to this question involves one of the most important
physical conceptions that the mind of man has yet achieved: the
conception of a medium filling space and fitted mechanically for
the transmission of the vibrations of light and heat, as air is
fitted for the transmission of sound. This medium is called the
luminiferous aether. Every vibration of every atom of our
platinum wire raises in this aether a wave, which speeds through
it at the rate of 186,000 miles a second.

The aether suffers no rupture of continuity at the surface of
the eye, the inter-molecular spaces of the various humours are
filled with it; hence the waves generated by the glowing platinum
can cross these humours and impinge on the optic nerve at the
back of the eye. [Footnote: The action here described is
analogous to the passage of sound-waves through thick felt whose
interstices are occupied by air.]
Thus the sensation of light
reduces itself to the acceptance of motion. Up to this point we
deal with pure mechanics; but the subsequent translation of the
shock of the aethereal waves into consciousness eludes mechanical
science. As an oar dipping into the Cam generates systems of
waves, which, speeding from the centre of disturbance, finally
stir the sedges on the river’s bank, so do the vibrating atoms
generate in the surrounding aether undulations, which finally
stir the filaments of the retina. The motion thus imparted is
transmitted with measurable, and not very great velocity to the
brain, where, by a process which the science of mechanics does
not even tend to unravel, the tremor of the nervous matter is
converted into the conscious impression of light.

Darkness might then be defined as aether at rest; light as
aether in motion. But in reality the aether is never at rest, for
in the absence of light-waves we have heat-waves always speeding
through it. In the spaces of the universe both classes of
undulations incessantly commingle. Here the waves issuing from
uncounted centres cross, coincide, oppose, and pass through each
other, without confusion or ultimate extinction. Every star is
seen across the entanglement of wave-motions produced by all
other stars. It is the ceaseless thrill caused by those distant
orbs collectively in the aether, that constitutes what we call
the ‘temperature of space.’ As the air of a room accommodates
itself to the requirements of an orchestra, transmitting each
vibration of every pipe and string, so does the inter-stellar
aether accommodate itself to the requirements of light and heat.
Its waves mingle in space without disorder, each being endowed
with an individuality as indestructible as if it alone had
disturbed the universal repose.

All vagueness with regard to the use of the terms ‘radiation’
and ‘absorption’ will now disappear. Radiation is the
communication of vibratory motion to the aether; and when a body
is said to be chilled by radiation, as for example the grass of a
meadow on a starlight night, the meaning is, that the molecules
of the grass have lost a portion of their motion, by imparting it
to the medium in which they vibrate. On the other hand, the waves
of aether may so strike against the molecules of a body exposed
to their action as to yield up their motion to the latter; and in
this transfer of the motion from the aether to the molecules
consists the absorption of radiant heat. All the phenomena of
heat are in this way reducible to interchanges of motion; and it
is purely as the recipients or the donors of this motion, that we
ourselves become conscious of the action of heat and cold.

.

.

3. The Atomic Theory in reference to
the Aether.

The word ‘atoms’ has been more
than once employed in this discourse. Chemists have taught us
that all matter is reducible to certain elementary forms to which
they give this name. These atoms are endowed with powers of
mutual attraction, and under suitable circumstances they coalesce
to form compounds. Thus oxygen and hydrogen are elements when
separate, or merely mixed, but they may be made to
combine so as to form molecules, each consisting of two
atoms of hydrogen and one of oxygen. In this condition they
constitute water. So also chlorine and sodium are elements, the
former a pungent gas, the latter a soft metal; and they unite
together to form chloride of sodium or common salt. In the same
way the element nitrogen combines with hydrogen, in the
proportion of one atom of the former to three of the latter, to
form ammonia. Picturing in imagination the atoms of elementary
bodies as little spheres, the molecules of compound bodies must
be pictured as groups of such spheres. This is the atomic theory
as Dalton conceived it. Now if this theory have any foundation in
fact, and if the theory of an aether pervading space, and
constituting the vehicle of atomic motion, be founded in fact, it
is surely of interest to examine whether the vibrations of
elementary bodies are modified by the act of combination —
whether as regards radiation and absorption, or, in other words,
whether as regards the communication of motion to the aether, and
the acceptance of motion from it, the deportment of the
uncombined atoms will be different from that of the
combined.

.

.

.

4. Absorption of Radiant Heat by
Gases.

We have now to submit these
considerations to the only test by which they can be tried,
namely, that of experiment. An experiment is well defined as a
question put to Nature; but, to avoid the risk of asking amiss,
we ought to purify the question from all adjuncts which do not
necessarily belong to it. Matter has been shown to be composed of
elementary constituents, by the compounding of which all its
varieties are produced. But, besides the chemical unions which
they form, both elementary and compound bodies can unite in
another and less intimate way. Gases and vapours aggregate to
liquids and solids, without any change of their chemical nature.
We do not yet know how the transmission of radiant heat may be
affected by the entanglement due to cohesion; and, as our object
now is to examine the influence of chemical union alone, we shall
render our experiments more pure by liberating the atoms and
molecules entirely from the bonds of cohesion, and employing them
in the gaseous or vaporous form.

Let us endeavour to obtain a perfectly clear mental image of
the problem now before us. Limiting in the first place our
enquiries to the phenomena of absorption, we have to picture a
succession of waves issuing from a radiant source and passing
through a gas; some of them striking against the gaseous
molecules and yielding up their motion to the latter; others
gliding round the molecules, or passing through the
intermolecular spaces without apparent hindrance. The problem
before us is to determine whether such free molecules have any
power whatever to stop the waves of heat; and if so, whether
different molecules possess this power in different degrees.

In examining the problem let us fall back upon an actual piece
of work, choosing as the source of our heat-waves a plate of
copper, against the back of which a steady sheet of flame is
permitted to play. On emerging from the copper, the waves, in the
first instance, pass through a space devoid of air, and then
enter a hollow glass cylinder, three feet long and three inches
wide. The two ends of this cylinder are stopped by two plates of
rock-salt, a solid substance which offers a scarcely sensible
obstacle to the passage of the calorific waves. After passing
through the tube, the radiant heat falls upon the anterior face
of a thermo-electric pile, [Footnote: In the Appendix to
the first chapter of ‘Heat as a Mode of Motion,’ the
construction of the thermo-electric pile is fully explained.]

which instantly converts the heat into an electric current. This
current conducted round a magnetic needle deflects it, and the
magnitude of the deflection is a measure of the heat falling upon
the pile. This famous instrument, and not an ordinary
thermometer, is what we shall use in these enquiries, but we
shall use it in a somewhat novel way. As long as the two opposite
faces of the thermo-electric pile are kept at the same
temperature, no matter how high that may be, there is no current
generated. The current is a consequence of a difference of
temperature between the two opposite faces of the pile. Hence, if
after the anterior face has received the heat from our radiating
source, a second source, which we may call the compensating
source, be permitted to radiate against the posterior face, this
latter radiation will tend to neutralise the former. When the
neutralisation is perfect, the magnetic needle connected with the
pile is no longer deflected, but points to the zero of the
graduated circle over which it hangs.

And now let us suppose the glass tube, through which the waves
from the heated plate of copper are passing, to be exhausted by
an air-pump, the two sources of heat acting at the same time on
the two opposite faces of the pile. When by means of an adjusting
screen, perfectly equal quantities of heat are imparted to the
two faces, the needle points to zero. Let any gas be now
permitted to enter the exhausted tube; if its molecules possess
any power of intercepting the calorific waves, the equilibrium
previously existing will be destroyed, the compensating source
will triumph, and a deflection of the magnetic needle will be the
immediate consequence. From the deflections thus produced by
different gases, we can readily deduce the relative amounts of
wave-motion which their molecules intercept.

In this way the substances mentioned in the following table
were examined, a small portion only of each being admitted into
the glass tube. The quantity admitted in each case was just
sufficient to depress a column of mercury associated with the
tube one inch: in other words, the gases were examined at a
pressure of one-thirtieth of an atmosphere. The numbers in the
table express the relative amounts of wave-motion absorbed by the
respective gases, the quantity intercepted by air being taken as
unity.

.

Radiation
through Gases.

Name of gas

Relative absorption

Air

1

Oxygen

1

Nitrogen

1

Hydrogen

1

Carbonic oxide

750

Carbonic acid

972

Hydrochloric acid.

1,005

Nitric oxide

1,590

Nitrous oxide

1,860

Sulphide of hydrogen

2,100

Ammonia

5,460

Olefiant gas

6,030

Sulphurous acid

6,480

Every gas in this table is perfectly transparent to light,
that is to say, all waves within the limits of the visible
spectrum pass through it without obstruction; but for the waves
of slower period, emanating from our heated plate of copper,
enormous differences of absorptive power are manifested. These
differences illustrate in the most unexpected manner the
influence of chemical combination. Thus the elementary gases,
oxygen, hydrogen, and nitrogen, and the mixture atmospheric air,
prove to be practical vacua to the rays of heat; for every ray,
or, more strictly speaking, for every unit of wave-motion, which
any one of them intercepts, perfectly transparent ammonia
intercepts 5,460 units, olefiant gas 6,030 units, while
sulphurous acid gas absorbs 6,480 units. What, becomes of the
wave-motion thus intercepted? It is applied to the heating of the
absorbing gas. Through air, oxygen, hydrogen, and nitrogen, the
waves of aether pass without absorption, and these gases are not
sensibly changed in temperature by the most powerful calorific
rays. The position of nitrous oxide in the foregoing table is
worthy of particular notice. In this gas we have the same atoms
in a state of chemical union, that exist uncombined in the
atmosphere; but the absorption of the compound is 1,800 times
that of air.

.

.

.

5. Formation of Invisible
Foci.

This extraordinary deportment
of the elementary gases naturally directed attention to
elementary bodies in other states of aggregation. Some of
Melloni’s results now attained a new significance. This
celebrated experimenter had found crystals of sulphur to be
highly pervious to radiant heat; he had also proved that
lamp-black, and black glass, (which owes its blackness to the
element carbon) were to a considerable extent transparent to
calorific rays of low refrangibility. These facts, harmonising so
strikingly with the deportment of the simple gases, suggested
further enquiry. Sulphur dissolved in bisulphide of carbon was
found almost perfectly diathermic. The dense and deeply-coloured
element bromine was examined, and found competent to cut off the
light of our most brilliant flames, while it transmitted the
invisible calorific rays with extreme freedom. Iodine, the
companion element of bromine, was next thought of, but it was
found impracticable to examine the substance in its usual solid
condition. It however dissolves freely in bisulphide of carbon.
There is no chemical union between the liquid and the iodine; it
is simply a case of solution, in which the uncombined atoms of
the element can act upon the radiant heat. When permitted to do
so, it was found that a layer of dissolved iodine, sufficiently
opaque to cut off the light of the midday sun, was almost
absolutely transparent to the invisible calorific rays.
[Footnote: Professor Dewar has recently succeeded in
producing a medium highly opaque to light, and highly transparent
to obscure heat, by fusing together sulphur and
iodine.]

By prismatic analysis Sir William Herschel separated the
luminous from the non-luminous rays of the sun, and he also
sought to render the obscure rays visible by concentration.
Intercepting the luminous portion of his spectrum he brought, by
a converging lens, the ultra-red rays to a focus, but by this
condensation he obtained no light. The solution of iodine offers
a means of filtering the solar beam, or failing it, the beam of
the electric lamp, which renders attainable far more powerful
foci of invisible rays than could possibly be obtained by the
method of Sir William Herschel. For to form his spectrum he was
obliged to operate upon solar light which had passed through a
narrow slit or through a small aperture, the amount of the
obscure heat being limited by this circumstance. But with our
opaque solution we may employ the entire surface of the largest
lens, and having thus converged the rays, luminous and
non-luminous, we can intercept the former by the iodine, and do
what we please with the latter. Experiments of this character,
not only with the iodine solution, but also with black glass and
layers of lampblack, were publicly performed at the Royal
Institution in the early part of 1862, and the effects at the
foci of invisible rays, then obtained, were such as had never
been witnessed previously.

In the experiments here referred to, glass lenses were
employed to concentrate the rays. But glass, though highly
transparent to the luminous, is in a high degree opaque to the
invisible, heat-rays of the electric lamp, and hence a large
portion of those rays was intercepted by the glass. The obvious
remedy here is to employ rock-salt lenses instead of glass ones,
or to abandon the use of lenses wholly, and to concentrate the
rays by a metallic mirror. Both of these improvements have been
introduced, and, as anticipated, the invisible foci have been
thereby rendered more intense. The mode of operating remains
however the same, in principle, as that made known in 1862. It
was then found that an instant’s exposure of the face of the
thermoelectric pile to the focus of invisible rays, dashed the
needles of a coarse galvanometer violently aside. It is now found
that on substituting for the face of the thermo-electric pile a
combustible body, the invisible rays are competent to set that
body on fire.

.

.

6. Visible and Invisible Rays of the
Electric Light.

We have next to examine what
proportion the non-luminous rays of the electric light bear to
the luminous ones. This the opaque solution of iodine enables us
to do with an extremely close approximation to the
truth.

The pure bisulphide of carbon, which is the solvent of the
iodine, is perfectly transparent to the luminous, and almost
perfectly transparent to the dark, rays of the electric lamp.
Supposing the total radiation of the lamp to pass through the
transparent bisulphide, while through the solution of iodine only
the dark rays are transmitted. If we determine, by means of a
thermoelectric pile, the total radiation, and deduct from it the
purely obscure, we obtain the value of the purely luminous
emission. Experiments, performed in this way, prove that if all
the visible rays of the electric light were converged to a focus
of dazzling brilliancy, its heat would only be one-eighth of that
produced at the unseen focus of the invisible rays.

Exposing his thermometers to the successive colours of the
solar spectrum, Sir William Herschel determined the heating power
of each, and also that of the region beyond the extreme red. Then
drawing a straight line to represent the length of the spectrum,
he erected, at various points, perpendiculars to represent the
calorific intensity existing at those points. Uniting the ends of
all his perpendiculars, he obtained a curve which showed at a
glance the manner in which the heat was distributed in the solar
spectrum. Professor Müller of Freiburg, with improved
instruments, afterwards made similar experiments, and constructed
a more accurate diagram of the same kind. We have now to examine
the distribution of heat in the spectrum of the electric light;
and for this purpose we shall employ a particular form of the
thermo-electric pile, devised by Melloni. Its face is a
rectangle, which by means of movable side-pieces can be rendered
as narrow as desired. We can, for example, have the face of the
pile the tenth, the hundredth, or even the thousandth of an inch
in breadth. By means of an endless screw, this linear
thermo-electric pile may be moved through the entire spectrum,
from the violet to the red, the amount of heat falling upon the
pile at every point of its march, being declared by a magnetic
needle associated with the pile.

When this instrument is brought up to the violet end of the
spectrum of the electric light, the heat is found to be
insensible. As the pile is gradually moved from the violet end
towards the red, heat soon manifests itself, augmenting as we
approach the red. Of all the colours of the visible spectrum the
red possesses the highest heating power. On pushing the pile into
the dark region beyond the red, the heat, instead of vanishing,
rises suddenly and enormously in intensity, until at some
distance beyond the red it attains a maximum. Moving the pile
still forward, the thermal power falls, somewhat more rapidly
than it rose. It then gradually shades away, but, for a distance
beyond the red greater than the length of the whole visible
spectrum, signs of heat may be detected.

Drawing a datum line, and erecting along it perpendiculars,
proportional in length to the thermal intensity at the respective
points, we obtain the extraordinary curve, shown on the opposite
page, which exhibits the distribution of heat in the spectrum of
the electric light. In the region of dark rays, beyond the red,
the curve shoots up to B, in a steep and massive peak — a
kind of Matterhorn of heat, which dwarfs the portion of the
diagram C D E, representing the luminous radiation. Indeed the
idea forced upon the mind by this diagram is that the light rays
are a mere insignificant appendage to the heat-rays represented
by the area A B C D, thrown in as it were by nature for the
purpose of vision.

.

.

Image68.gifFigure 1. Spectrum of
Electric Light.

The diagram drawn by Professor Müller to represent the
distribution of heat in the solar spectrum is not by any means so
striking as that just described, and the reason, doubtless, is
that prior to reaching the earth the solar rays have to traverse
our atmosphere. By the aqueous vapour there diffused, the summit
of the peak representing the sun’s invisible radiation is cut
off. A similar lowering of the mountain of invisible heat is
observed when the rays from the electric light are permitted to
pass through a film of water, which acts upon them as the
atmospheric vapour acts upon the rays of the sun.

.

.

7. Combustion by Invisible
Rays.

The sun’s invisible rays far
transcend the visible ones in heating power, so that if the
alleged performances of Archimedes during the siege of Syracuse
had any foundation in fact, the dark solar rays would have been
the philosopher’s chief agents of combustion. On a small scale we
can readily produce, with the purely invisible rays of the
electric light, all that Archimedes is said to have performed
with the sun’s total radiation. Placing behind the electric light
a small concave mirror, the rays are converged, the cone of
reflected rays and their point of convergence being rendered
clearly visible by the dust always floating in the air. Placing
between the luminous focus and the source of rays our solution of
iodine, the light of the cone is entirely cut away; but the
intolerable heat experienced when the band is placed, even for a
moment, at the dark focus, shows that the calorific rays pass
unimpeded through the opaque solution.

Almost anything that ordinary fire can effect may be
accomplished at the focus of invisible rays; the air at
the focus remaining at the same time perfectly cold, on account
of its transparency to the heat-rays. An air thermometer, with a
hollow rack-salt bulb, would be unaffected by the heat of the
focus: there would be no expansion, and in the open air there is
no convection. The aether at the focus, and not the air, is the
substance in which the heat is embodied. A block of wood, placed
at the focus, absorbs the heat, and dense volumes of smoke rise
swiftly upwards, showing the manner in which the air itself would
rise, if the invisible rays were competent to heat it. At the
perfectly dark focus dry paper is instantly inflamed: chips of
wood are speedily burnt up: lead, tin, and zinc are fused: and
disks of charred paper are raised to vivid incandescence. It
might be supposed that the obscure rays would show no preference
for black over white; but they do show a preference, and to
obtain rapid combustion, the body, if not already black, ought to
be blackened. When metals are to be burned, it is necessary to
blacken or otherwise tarnish them, so as to diminish their
reflective power. Blackened zinc foil, when brought into the
focus of invisible rays, is instantly caused to blaze, and burns
with its peculiar purple light. Magnesium wire flattened, or
tarnished magnesium ribbon, also bursts into flame. Pieces of
charcoal suspended in a receiver full of oxygen are also set on
fire when the invisible focus falls upon them; the dark rays
after having passed through the receiver, still possessing
sufficient power to ignite the charcoal, and thus initiate the
attack of the oxygen. If, instead of being plunged in oxygen, the
charcoal be suspended in vacuo, it immediately glows at the place
where the focus falls.

.

.

8. Transmutation of Rays:
Calorescence.

[Footnote: I borrow
this term from Professor Challis, ‘Philosophical Magazine,’ vol.
xii. p. 521.]

Eminent experimenters were long occupied in demonstrating the
substantial identity of light and radiant heat, and we have now
the means of offering a new and striking proof of this identity.
A concave mirror produces, beyond the object which it reflects,
an inverted and magnified image of the object. Withdrawing, for
example, our iodine solution, an intensely luminous inverted
image of the carbon points of the electric light is formed at the
focus of the mirror employed in the foregoing experiments. When
the solution is interposed, and the light is cut away, what
becomes of this image? It disappears from sight; but an invisible
thermograph remains, and it is only the peculiar constitution of
our eyes that disqualifies us from seeing the picture formed by
the calorific rays. Falling on white paper, the image chars
itself out: falling on black paper, two holes are pierced in it,
corresponding to the images of the two coke points: but falling
on a thin plate of carbon in vacuo, or upon a thin sheet of
platinised platinum, either in vacuo or in air, radiant heat is
converted into light, and the image stamps itself in vivid
incandescence upon both the carbon and the metal. Results similar
to those obtained with the electric light have also been obtained
with the invisible rays of the lime-light and of the sun.

Before a Cambridge audience it is hardly necessary to refer to
the excellent researches of Professor Stokes at the opposite end
of the spectrum. The above results constitute a kind of
complement to his discoveries. Professor Stokes named the
phenomena which he has discovered and investigated
Fluorescence; for the new phenomena here described I have
proposed the term Calorescence. He, by the interposition
of a proper medium, so lowered the refrangibility of the
ultraviolet rays of the spectrum as to render them visible. Here,
by the interposition of the platinum foil, the refrangibility of
the ultra-red rays is so exalted as to render them visible.
Looking through a prism at the incandescent image of the carbon
points, the light of the image is decomposed, and a complete
spectrum is obtained. The invisible rays of the electric light,
remoulded by the atoms of the platinum, shine thus visibly forth;
ultra-red rays being converted into red, orange, yellow, green,
blue, indigo, violet, and ultraviolet ones. Could we, moreover,
raise the original source of rays to a sufficiently high
temperature, we might not only obtain from the dark rays of such
a source a single incandescent image, but from the dark rays of
this image we might obtain a second one, from the dark rays of
the second a third, and so on — a series of complete images
and spectra being thus extracted from the invisible emission of
the primitive source.[Footnote: On investigating the
calorescence produced by rays transmitted through glasses of
various colours, it was found that in the case of certain
specimens of blue glass, the platinum foil glowed with a pink or
purplish light. The effect was not subjective, and considerations
of obvious interest are suggested by it. Different kinds of black
glass differ notably as to their power of transmitting radiant
heat. When thin, some descriptions tint the sun with a greenish
hue: others make it appear a glowing red without any trace of
green. The latter are far more diathermic than the former. In
fact, carbon when perfectly dissolved and incorporated with a
good white glass, is highly transparent to the calorific rays,
and by employing it as an absorbent the phenomena of
‘calorescence’ may be obtained, though in a less striking form
than with the iodine. The black glass chosen for thermometers,
and intended to absorb completely the solar heat, may entirely
fail in this object, if the glass in which the carbon is
incorporated be colourless. To render the bulb of a thermometer a
perfect absorbent, the glass ought in the first instance to be
green. Soon after the discovery of fluorescence the late Dr.
William Allen Miller pointed to the lime-light as an illustration
of exalted refrangibility. Direct experiments have since entirely
confirmed the view expressed at page 210 of his work on
‘Chemistry,’ published in 1855.]

.

.

9. Deadness of the Optic Nerve to
the Calorific Rays.

The layer of iodine used in the
foregoing experiments intercepted the rays of the noonday sun. No
trace of light from the electric lamp was visible in the darkest
room, even when a white screen was placed at the focus of the
mirror employed to concentrate the light. It was thought,
however, that if the retina itself were brought into the focus
the sensation of light might be experienced. The danger of this
experiment was twofold. If the dark rays were absorbed in a high
degree by the humours of the eye the albumen of the humours might
coagulate along the line of the rays. If, on the contrary, no
such high absorption took place, the rays might reach the retina
with a force sufficient to destroy it. To test the likelihood of
these results, experiments were made on water and on a solution
of alum, and they showed it to be very improbable that in the
brief time requisite for an experiment any serious damage could
be done. The eye was therefore caused to approach the dark focus,
no defence, in the first instance, being provided; but the heat,
acting upon the parts surrounding the pupil, could not be borne.
An aperture was therefore pierced in a plate of metal, and the
eye, placed behind the aperture, was caused to approach the point
of convergence of invisible rays. The focus was attained, first
by the pupil and afterwards by the retina. Removing the eye, but
permitting the plate of metal to remain, a sheet of platinum foil
was placed in the position occupied by the retina a moment
before. The platinum became red-hot. No sensible damage was done
to the eye by this experiment; no impression of light was
produced; the optic nerve was not even conscious of
heat.

But the humours of the eye are known to be highly impervious
to the invisible calorific rays, and the question therefore
arises, ‘Did the radiation in the foregoing experiment reach the
retina at all?’ The answer is, that the rays were in part
transmitted to the retina, and in part absorbed by the humours.
Experiments on the eye of an ox showed that the proportion of
obscure rays which reached the retina amounted to 18 per cent. of
the total radiation; while the luminous emission from the
electric light amounts to no more than 10 per cent. of the same
total. Were the purely luminous rays of the electric lamp
converged by our mirror to a focus, there can be no doubt as to
the fate of a retina placed there. Its ruin would be inevitable;
and yet this would be accomplished by an amount of wave-motion
but little more than half of that which the retina, without
exciting consciousness, bears at the focus of invisible rays.

This subject will repay a moment’s further attention. At a
common distance of a foot the visible radiation of the electric
light employed in these experiments is 800 times the light of a
candle. At the same distance, the portion of the radiation of the
electric light which reaches the retina, but fails to excite
vision, is about 1,500 times the luminous radiation of the
candle. [Footnote: It will be borne in mind that the heat
which any ray, luminous or non-luminous, is competent to generate
is the true measure of the energy of the ray.]
But a
candle on a clear night can readily be seen at a distance of a
mile, its light at this distance being less than 1/20,000,000 of
its light at the distance of a foot.

Hence, to make the candle-light a mile off equal in power to
the non-luminous radiation received from the electric light at a
foot distance, its intensity would have to be multiplied by 1,500
x 20,000,000, or by thirty thousand millions. Thus the thirty
thousand millionth part of the invisible radiation from the
electric light, received by the retina at the distance of a foot,
would, if slightly changed in character, be amply sufficient to
provoke vision. Nothing could more forcibly illustrate that
special relationship supposed by Melloni and others to subsist
between the optic nerve and the oscillating periods of luminous
bodies. The optic nerve responds, as it were, to the waves with
which it is in consonance, while it refuses to be excited by
others of almost infinitely greater energy, whose periods of
recurrence are not in unison with its own.

.

.

.

10. Persistence of
Rays.

At an early part of this
lecture it was affirmed, that when a platinum wire was, gradually
raised to a state of high incandescence, new rays were constantly
added, while the intensity of the old ones was increased. Thus,
in Dr. Draper’s experiments, the rise of temperature that
generated the orange, yellow, green, and blue augmented the
intensity of the red. What is true of the red is true of every
other ray of the spectrum, visible and invisible. We cannot
indeed see the augmentation of intensity in the region beyond the
red, but we can measure it and express it numerically. With this
view the following experiment was performed: A spiral of platinum
wire was surrounded by a small glass globe to protect it from
currents of air; through an orifice in the globe the rays could
pass from the spiral and fall afterwards upon a thermo-electric
pile. Placing in front of the orifice an opaque solution of
iodine, the platinum was gradually raised from a low dark heat to
the fullest incandescence, with the following results
:—

Appearance of spiral

Energy
of

obscure radiation

Dark

1

Dark, but hotter

3

Dark, but still
hotter

5

Dark, but still
hotter

10

Feeble red

19

Dull red

25

Red

37

Full red.

62

Orange

89

Bright orange

144

Yellow

202

White

276

Intense white

440

Thus the augmentation of the electric current, which raises
the wire from its primitive dark condition to an intense white
heat, exalts at the same time the energy of the obscure
radiation, until at the end it is fully 440 times what it was at
the beginning.

What has been here proved true of the totality of the
ultra-red rays is true for each of them singly. Placing our
linear thermo-electric pile in any part of the ultra-red
spectrum, it may be proved that a ray once emitted continues to
be emitted with increased energy as the temperature is augmented.
The platinum spiral, so often referred to, being raised to
whiteness by an electric current, a brilliant spectrum was formed
from its light. A linear thermo-electric pile was placed in the
region of obscure rays beyond the red, and by diminishing the
current the spiral was reduced to a low temperature. It was then
caused to pass through various degrees of darkness and
incandescence, with the following results :—

Appearance

of spiral

Energy
of

obscure rays

Dark

1

Dark

6

Faint red

10

Dull red

13

Red

18

Full red.

27

Orange

60

Yellow

93

White

122

Here, as in the former case, the dark and bright radiations
reached their maximum together; as the one augmented, the other
augmented, until at last the energy of the obscure rays of the
particular refrangibility here chosen, became 122 times what it
was at first. To reach a white heat the wire has to pass through
all the stages of invisible radiation, but in its most brilliant
condition it embraces, in an intensified form, the rays of all
those stages.

And thus it is with all other kinds of matter, as far as they
have hitherto been examined. Coke, whether brought to a white
heat by the electric current, or by the oxyhydrogen jet, pours
out invisible rays with augmented energy, as its light is
increased. The same is true of lime, bricks, and other
substances. It is true of all metals which are capable of being
heated to incandescence. It also holds good for phosphorus
burning in oxygen. Every gush of dazzling light has associated
with it a gush of invisible radiant heat, which far transcends
the light in energy. This condition of things applies to all
bodies capable of being raised to a white heat, either in the
solid or the molten condition. It would doubtless also apply to
the luminous fogs formed by the condensation of incandescent
vapours. In such cases when the curve representing the radiant
energy of the body is constructed, the obscure radiation towers
upwards like a mountain, the luminous radiation resembling a mere
‘spur’ at its base. From the very brightness of the light
of some of the fixed stars we may infer the intensity of that
dark radiation, which is the precursor and inseparable associate
of their luminous rays.

We thus find the luminous radiation appearing when the radiant
body has attained a certain temperature; or, in other words, when
the vibrating atoms of the body have attained a certain width of
swing. In solid and molten bodies a certain amplitude cannot be
surpassed without the introduction of periods of vibration, which
provoke the sense of vision. How are we to figure this? If
permitted to speculate, we might ask, are not these more rapid
vibrations the progeny of the slower? Is it not really the mutual
action of the atoms, when they swing through very wide spaces,
and thus encroach upon each other, that causes them to tremble in
quicker periods? If so, whatever be the agency by which the large
swinging space is obtained, we shall have light-giving vibrations
associated with it. It matters not whether the large amplitudes
be produced by the strokes of a hammer, or by the blows of the
molecules of a non-luminous gas, like air at some height above a
gas-flame; or by the shock of the aether particles when
transmitting radiant heat. The result in all cases will be
incandescence. Thus, the invisible waves of our filtered electric
beam may be regarded as generating synchronous vibrations among
the atoms of the platinum on which they impinge; but, once these
vibrations have attained a certain amplitude, the mutual jostling
of the atoms produces quicker tremors, and the light-giving waves follow as the necessary
product of the heat-giving ones.

.

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11. Absorption of Radiant Heat by
Vapours and Odours.

We commenced the demonstrations
brought forward in this lecture by experiments on permanent
gases, and we have now to turn our attention to the vapours of
volatile liquids. Here, as in the case of the gases, vast
differences have been proved to exist between various kinds of
molecules, as regards their power of intercepting the calorific
waves. While some vapours allow the waves a comparatively free
passage, the faintest mixture of other vapours causes a
deflection of the magnetic needle. Assuming the absorption
effected by air, at a pressure of one atmosphere, to be unity,
the following are the absorptions effected by a series of vapours
at a pressure of 1/60th of an atmosphere :—

Name of vapour

Absorption

Bisulphide of carbon

47

Iodide of methyl

115

Benzol

136

Amylene

321

Sulphuric ether

440

Formic ether

548

Acetic ether

612

Bisulphide of carbon is the
most transparent vapour in this list; and acetic ether the most
opaque; 1/60th of an atmosphere of the former, however, produces
47 times the effect of a whole atmosphere of air, while 1/60th of
an atmosphere of the latter produces 612 times the effect of a
whole atmosphere of air. Reducing dry air to the pressure of the
acetic ether here employed, and comparing them then together, the
quantity of wave-motion intercepted by the ether would be many
thousand times that intercepted by the air.

Any one of these vapours discharged into the free atmosphere,
in front of a body emitting obscure rays, intercepts more or less
of the radiation. A similar effect is. produced by perfumes
diffused in the air, though their attenuation is known to be
almost infinite. Carrying, for example, a current of dry air over
bibulous paper, moistened by patchouli, the scent taken up by the
current absorbs 30 times the quantity of heat intercepted by the
air which carries it; and yet patchouli acts more feebly on
radiant heat than any other perfume yet examined.

Here follow the results obtained with various essential oils,
the odour, in each case, being carried by a current of dry air
into the tube already employed for gases and vapours:—

Name of perfume

Absorption

Patchouli

30

Sandal wood

32

Geranium

33

Oil of cloves

34

Otto of roses

37

Bergamot

44

Neroli

47

Lavender

60

Lemon

65

Portugal

67

Thyme

68

Rosemary

74

Oil of laurel

80

Camomile flowers

87

Cassia

109

Spikenard

355

Aniseed

372

Thus the absorption by a tube
full of dry air being 1, that of the odour of patchouli diffused
in it is 30, at of lavender 60, that of rosemary 74, whilst that
of aniseed amounts to 372. It would be idle to speculate the
quantities of matter concerned in these actions.

.

.

12. Aqueous Vapour in relation to
the Terrestrial Temperatures.

We are now fully prepared for a
result which, without such preparation, might appear. incredible.
Water is, to some extent, a volatile body, and our atmosphere,
resting as it does upon the surface of the ocean, receives from
it a continual supply of aqueous vapour. It would be an error to
confound clouds or fog or any visible mist with the vapour of
water, which is a perfectly impalpable gas, diffused, even on the
clearest days, throughout the atmosphere. Compared with the great
body of the air, the aqueous vapour it contains is of almost
infinitesimal amount, 99.5 out of every 100 parts of the
atmosphere being composed of oxygen and nitrogen. In the absence
of experiment, we should never think of ascribing to this scant
and varying constituent any important influence on terrestrial
radiation; and yet its influence is far more potent than that of
the great body of the air. To say that on a day of average
humidity in England, the atmospheric vapour exerts 100 times the
action of the air itself, would certainly be an understatement of
the fact. Comparing a single molecule of aqueous vapour with an
atom of either of the main constituents of our atmosphere, I am
not prepared to say how many thousand times the action of the
former exceeds that of the latter.

But it must be borne in mind that these large numbers depend,
in part, on the extreme feebleness of the air; the power of
aqueous vapour seems vast, because that of the air with which it
is compared is infinitesimal. Absolutely considered, however,
this substance, notwithstanding its small specific gravity,
exercises a very potent action. Probably from 10 to 15 per cent.
of the heat radiated from the earth is absorbed within 10 or 20
feet of the earth’s surface. This must evidently be of the utmost
consequence to the life of the world. Imagine the superficial
molecules of the earth agitated with the motion of heat, and
imparting it to the surrounding aether; this motion would be
carried rapidly away, and lost for ever to our planet, if the
waves of aether had nothing but the air to contend with in their
outward course. But the aqueous vapour takes up the motion, and
becomes hereby heated, thus wrapping the earth like a warm
garment, and protecting its surface from the deadly chill which
it would otherwise sustain. Various philosophers have speculated
on the influence of an atmospheric envelope. De Saussure,
Fourier, M. Pouillet, and Mr. Hopkins have, one and all, enriched
scientific literature with contributions on this subject, but the
considerations which these eminent men have applied to
atmospheric air, have, if my experiments be correct, to be
transferred to the aqueous vapour.

The observations of meteorologists
furnish important, though hitherto unconscious evidence of the
influence of this agent. Wherever the air is dry we are liable to
daily extremes of temperature. By day, such places, the sun’s
heat reaches the earth unimpeded, and renders the maximum high;
by night, on the other hand, the earth’s heat escapes unhindered
to space, and renders the minimum low. Hence the difference
between the maximum and minimum is greatest where the air is
driest. In the plains of India, the heights of the Himalaya, in
central Asia, in Australia — wherever drought reigns, we
have the heat of day forcibly contrasted with the chill of night.
In the Sahara itself, when the sun’s rays cease to impinge on the
burning soil, the temperature runs rapidly down to freezing,
because there is no vapour overhead to check the calorific drain.
And here another instance might be added to the numbers already
known, in which nature tends as it were to check her own excess.
By nocturnal refrigeration, the aqueous vapour of the air is
condensed to water on the surface of the earth; and, as only the
superficial portions radiate, the act of condensation makes water
the radiating body. Now experiment proves that to the rays
emitted by water, aqueous vapour is especially opaque. Hence the
very act of condensation, consequent on terrestrial cooling,
becomes a safeguard to the earth, imparting to its radiation that
particular character which renders it most liable to be prevented
from escaping into space.

It might however be urged that, inasmuch as we derive all our
heat from the sun, the selfsame covering which protects the earth
from chill must also shut out the solar radiation. This is
partially true, but only partially; the sun’s rays are different
in quality from the earth’s rays, and it does not at all follow
that the substance which absorbs the one must necessarily absorb
the other. Through a layer of water, for example, one tenth of an
inch in thickness, the sun’s rays are transmitted with
comparative freedom; but through a layer half this thickness, as
Melloni has proved, no single ray from the warmed earth could
pass. In like manner, the sun’s rays pass with comparative
freedom through the aqueous vapour of the air: the absorbing
power of this substance being mainly exerted upon the invisible
heat that endeavours to escape from the earth. In consequence of
this differential action upon solar and terrestrial heat, the
mean temperature of our planet is higher than is due to its
distance from the sun.

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.

13. Liquids and their Vapours in
relation to Radiant Heat.

The deportment here assigned to
atmospheric vapour has been established by direct experiments on
it taken from the streets and parks of London, from the downs of
Epsom, from the hills and sea-beach of the Isle of Wight, and
also by experiments on air in the first instance dried, and
afterwards rendered artificially humid by pure distilled water.
It has also been established in the following way: Ten volatile
liquids were taken at random and the power of these ;liquids, at a
common thickness, to intercept the waves of heat, was carefully
determined. The vapours of the liquids were next taken, in
quantities proportional to the quantities of liquid, and the power
of the vapours intercept the waves of heat was also
determined.

Commencing with the substance which exerted the least
absorptive power, and proceeding onwards to the most energetic,
the following order of absorption was observed :—

Liquids

Vapours

Bisulphide of carbon

Bisulphide of carbon

Chloroform

Chloroform

Iodide of methyl

Iodide of methyl

Iodide of ethyl

Iodide of ethyl

Benzol

Benzol

Amylene

Amylene

Sulphuric aether

Sulphuric aether

Acetic aether

Acetic aether

Formic aether

Formic aether

Alcohol

Alcohol

Water

We here find the order of
absorption in both cases be the same. We have liberated the
molecules from the bonds which trammel them more or less in a
liquid condition; but this change in their state of aggregation
does not change their relative powers of absorption. Nothing
could more clearly prove that the act of absorption depends upon
the individual molecule, which equally asserts its power in the
liquid and the gaseous state. We may safely conclude from the
above table that the position of a vapour is determined by that
of its liquid. Now at the very foot of the list of liquids stands
water, signalising itself above all others by its enormous power
of absorption. And from this fact, even if no direct experiment
on the vapour of water had ever been made, we should be entitled
to rank that vapour as our most powerful absorber of radiant
heat. Its attenuation, however, diminishes its action. I have
proved that a shell of air two inches in thickness surrounding
our planet, and saturated with the vapour of sulphuric aether,
would intercept 35 per cent. of the earth’s radiation. And though
the quantity of aqueous vapour necessary to saturate air is much
less than the amount of sulphuric aether vapour which it can
sustain, it is still extremely probable that the estimate already
made of the action of atmospheric vapour within 10 feet of the
earth’s surface, is under the mark; and that we are indebted to
this wonderful substance, to an extent not accurately determined,
but certainly far beyond what has hitherto been imagined, for the
temperature now existing at the surface of the globe.

.

.

14. Reciprocity of Radiation and
Absorption.

Throughout the reflections
which have hitherto occupied us, the image before the mind has
been that of a radiant source sending forth calorific waves,
which on passing among the molecules of a gas or vapour were
intercepted by those molecules in various degrees. In all cases
it was the transference of motion from the aether to the
comparatively quiescent molecules of the gas or vapour that
occupied our thoughts. We have now to change the form of our
conception, and to figure these molecules not as absorbers but as
radiators, not as the recipients but as the originators of
wave-motion. That is to say, we must figure them vibrating, and
generating in the surrounding aether undulations which speed
through it with the velocity of light. Our object now is to
enquire whether the act of chemical combination, which proves so
potent as regards the phenomena of absorption, does not also
manifest its power in the phenomena of radiation. For the
examination of this question it is necessary, in the first place,
to heat our gases and vapours to the same temperature, and then
examine their power of discharging the motion thus imparted to
them upon the aether in which they swing.

A heated copper ball was placed above a ring gas-burner
possessing a great number of small apertures, the burner being
connected by a tube with vessels containing the various gases to
be examined. By gentle pressure the gases were forced through the
orifices of the burner against the copper ball, where each of
them, being heated, rose in an ascending column. A thermoelectric
pile, entirely screened from the hot ball, was exposed to the
radiation of the warm gas, while the deflection of a magnetic
needle connected with the pile declared the energy of the
radiation.

By this mode of experiment it was proved that the selfsame
molecular arrangement which renders a gas a powerful absorber,
renders it a powerful radiator — that the atom or molecule
which is competent to intercept the calorific waves is, in the
same degree, competent to send them forth. Thus, while the atoms
of elementary gases proved themselves unable to emit any sensible
amount of radiant heat, the molecules of compound gases were
shown to be capable of powerfully disturbing the surrounding
aether. By special modes of experiment the same was proved to
hold good for the vapours of volatile liquids, the radiative
power of every vapour being found proportional to its absorptive
power.

The method of experiment here pursued, though not of the
simplest character, is still easy to grasp. When air is permitted
to rush into an exhausted tube, the temperature of the air is
raised to a degree equivalent to the vis viva
extinguished. [Footnote: See above for a definition of
vis viva.] Such air is said to be
dynamically heated, and, if pure, it shows itself incompetent to
radiate, even when a rock-salt window is provided for the passage
of its rays. But if instead of being empty the tube contain a
small quantity of vapour, the warmed air communicates its heat by
contact to the vapour, the molecules of which convert into the
radiant form the heat imparted to them by the atoms of the air.
By this process also, which I have called Dynamic Radiation, the
reciprocity of radiation and absorption has been conclusively
proved.[Footnote: When heated air imparts its motion to
another gas or vapour, the transference of heat is accompanied by
a change of vibrating period. The Dynamic Radiation of vapours is
rendered possible by this transmutation of
vibrations.]

In the excellent researches of Leslie, De la Provostaye and
Detains, and Balfour Stewart, the same reciprocity, as regards
solid bodies, has been variously illustrated; while the labours,
theoretical and experimental, of Kirchhoff have given this
subject a wonderful expansion, and enriched it by applications of
the highest kind. To their results are now to be added the
foregoing, whereby gases and vapours, which have been hitherto
thought inaccessible to experiments with the thermo-electric
pile, are proved by it to exhibit the indissoluble duality of
radiation and absorption, the influence of chemical combination
on both being exhibited in the most decisive and extraordinary
way.

.

.

15. Influence of Vibrating Period
and Molecular Form. Physical Analysis of the Human
Breath.

In the foregoing experiments
with gases and vapours have employed throughout invisible rays,
and found some of these bodies so impervious to radiant heat, that
lengths of a few feet they intercept every ray as actually as a
layer of pitch. The substances, however, which show themselves thus
opaque to radiant heat perfectly transparent to light. Now the
rays of light differ from those of invisible heat merely in point of
period, the former failing to affect the retina because their
periods of recurrence are too slow. Hence, in one way or other,
the transparency of our gases and vapours depends upon the
periods of the waves which impinge upon them. What is the nature
of this dependence? The admirable researches of Kirchhoff help us
an answer. The atoms and molecules of every gas have certain
definite rates of oscillation, and those waves aether are most
copiously absorbed whose periods recurrence synchronise with
those of the atomic groups amongst which they pass. Thus, when we
find invisible rays absorbed and the visible ones transmitted by
a layer of gas, we conclude that the oscillating periods of the
atoms constituting the gaseous molecules coincide with those of
the invisible, and not with those of the visible
spectrum.

It requires some discipline of the imagination to form a clear
picture of this process. Such a picture is, however, possible,
and ought to be obtained. When the waves of aether impinge upon
molecules whose periods of vibration coincide with the recurrence
of the undulations, the timed strokes of the waves augment the
vibration of the molecules, as a heavy pendulum is set in motion
by well-timed puffs of breath. Millions of millions of shocks are
received every second from the calorific waves; and it is not
difficult to see that as every wave arrives just in time to
repeat the action of its predecessor, the molecules must finally
be caused to swing through wider spaces than if the arrivals were
not so timed. In fact, it is not difficult to see that an
assemblage of molecules, operated upon by contending waves, might
remain practically quiescent. This is actually the case when the
waves of the visible spectrum pass through a transparent gas or
vapour. There is here no sensible transference of motion from the
aether to the molecules; in other words, there is no sensible
absorption of heat.

One striking example of the influence of period may be here
recorded. Carbonic acid gas is one of the feeblest absorbers of
the radiant heat emitted by solid bodies. It is, for example, to
a great extent transparent to the rays emitted by the heated
copper plate already referred to. There are, however, certain
rays, comparatively few in number, emitted by the copper, to
which the carbonic acid is impervious; and could we obtain a
source of heat emitting such rays only, we should find carbonic
acid more opaque to the radiation from that source, than any
other gas. Such a source is actually found in the flame of
carbonic oxide, where hot carbonic acid constitutes the main
radiating body. Of the rays emitted by our heated plate of
copper, olefiant gas absorbs ten times the quantity absorbed by
carbonic acid. Of the rays emitted by a carbonic oxide flame,
carbonic acid absorbs twice as much as olefiant gas. This
wonderful change in the power of the former, as an absorber, is
simply due to the fact, that the periods of the hot and cold
carbonic acid are identical, and that the waves from the flame
freely transfer their motion to the molecules which synchronise
with them. Thus it is that the tenth an atmosphere of carbonic
acid, enclosed in a tube four feet long, absorbs 60 per cent. of
the radiation from carbonic oxide flame, while one-thirtieth of
an atmosphere absorbs 48 per cent. of the heat from the same
source.

In fact, the presence of the minutest quantity of carbonic
acid may be detected by its action on the rays from the carbonic
oxide flame. Carrying, for example, the dried human breath into a
tube four feet long, the absorption there effected by the
carbonic acid of the breath amounts to 50 per cent. of the entire
radiation. Radiant heat may indeed be employed as a means of
determining practically the amount of carbonic acid expired from
the lungs. My late assistant, Mr. Barrett, while under my
direction, made this determination. The absorption produced by
the breath freed from its moisture, but retaining its carbonic
acid, was first determined. Carbonic acid, artificially prepared,
was then mixed with dry air in such proportions that the action
of the mixture upon the rays of heat was the same as that of the
dried breath. The percentage of the former being known,
immediately gave that of the latter. The same breath, analysed
chemically by Dr. Frankland, and physically by Mr. Barrett, gave
the following results :—

Percentage of Carbonic Acid in the Human Breath.

Chemical analysis

Physical analysis

4.66

4.56

5.33

5.22

It is thus proved that in the quantity of aethereal motion
which it is competent to take up, we have a practical measure of
the carbonic acid of the breath, and hence of the combustion
going on in the human lungs.

Still this question of period, though of the utmost
importance, is not competent to account for the whole of the
observed facts. The aether, as far as we know, accepts vibrations
of all periods with the same readiness. To it the oscillations of
an atom of free oxygen are just as acceptable as those of the
atoms in a molecule of olefiant gas; that the vibrating oxygen
then stands so far below the olefiant gas in radiant power must
be referred not to period, but to some other peculiarity. The
atomic group which constitutes the molecule of olefiant gas,
produces many thousand times the disturbance caused by the
oxygen, it may be because the group is able to lay a vastly more
powerful hold upon the aether than the single atoms can.
Another, and probably very potent cause of the difference may be,
that the vibrations, being those of the constituent atoms of the
molecule, [Footnote: See ‘Physical Considerations,’ Art.
iv.]
are generated in highly condensed aether,
which acts like condensed air upon sound. But whatever may be
the fate of these attempts to visualise the physics of the
process, it will still remain true, that to account for the
phenomena of radiation and absorption we must take into
consideration the shape, size, and condition of the aether within
the molecules, by which the external aether is disturbed.

.

.

16. Summary and
Conclusion.

Let us now cast a momentary
glance over the ground that we have left behind. The general
nature of light and heat was first briefly described: the
compounding of matter from elementary atoms, and the influence of
the act of combination on radiation and absorption, were
considered and experimentally illustrated. Through the
transparent elementary gases radiant heat was found to pass as
through a vacuum, while many of the compound gases presented
almost impassable obstacles to the calorific-waves. This
deportment of the simple gases directed our attention to other
elementary bodies, the examination of which led to the discovery
that the element iodine, dissolved in bisulphide of carbon,
possesses the power of detaching, with extraordinary sharpness, the
light of the spectrum from its heat, intercepting all luminous
rays up to the extreme red, and permitting the calorific rays
beyond the red to pass freely through it. This substance was then
employed to filter the beams of the electric light, and to form
foci of invisible rays so intense as to produce almost all the
effects obtainable in ordinary fire. Combustible bodies were
burnt, and refractory ones were raised to a white heat, by the
concentrated invisible rays. Thus, by exalting their
refrangibility, the invisible rays of the electric light were
rendered visible, and all the colours of the solar spectrum were
extracted from utter darkness. The extreme richness of the
electric light in invisible rays of low refrangibility was
demonstrated, one-eighth only of its radiation consisting of
luminous rays. The deadness of the optic nerve to those invisible
rays was proved, and experiments were then added to show that the
bright and the dark rays of a solid body, raised gradually to
incandescence, are strengthened together; intense dark heat being
an invariable accompaniment of intense white heat. A sun could
not be formed, or a meteorite rendered luminous, on any other
condition. The light-giving rays constituting only a small
fraction of the total radiation, their unspeakable importance to
us is due to the fact, that their periods are attuned to the
special requirements of the eye.


Among the vapours of volatile liquids vast differences were
also found to exist, as regards their powers of absorption. We
followed various molecules from a state of liquid to a state of
gas, and found, in both states of aggregation, the power of the
individual molecules equally asserted. The position of a vapour
as an absorber of radiant heat was shown to be determined by that
of the liquid from which it is derived. Reversing our
conceptions, and regarding the molecules of gases and vapours not
as the recipients but as the originators of wave-motion; not as
absorbers but as radiators; it was proved that the powers of
absorption and radiation went hand in hand, the self-same
chemical act which rendered a body competent to intercept the
waves of aether, rendering it competent, in the same degree, to
generate them. Perfumes were next subjected to examination, and,
notwithstanding their extraordinary tenuity, they were found
vastly superior, in point of absorptive power, to the body of the
air in which they were diffused. We were led thus slowly up to
the examination of the most widely diffused and most important of
all vapours — the aqueous vapour of our atmosphere, and we
found in it a potent absorber of the purely calorific rays. The
power of this substance to influence climate, and its general
influence on the temperature of the earth, were then briefly
dwelt upon. A cobweb spread above a blossom is sufficient to
protect it from nightly chill; and thus the aqueous vapour of our
air, attenuated as it is, checks the drain of terrestrial heat,
and saves the surface of our planet from the refrigeration which
would assuredly accrue, were no such substance interposed between
it and the voids of space. We considered the influence of
vibrating period, and molecular form, on absorption and
radiation, and finally deduced, from its action upon radiant
heat, the exact amount of carbonic acid expired by the human
lungs.

Thus, in brief outline, were placed before you some of the
results of recent enquiries in the domain of Radiation, and my
aim throughout has been to raise in your minds distinct physical
images of the various processes involved in our researches. It is
thought by some that natural science has a deadening influence on
the imagination, and a doubt might fairly be raised as to the
value of any study which would necessarily have this effect. But
the experience of the last hour must, I think, have convinced
you, that the study of natural science goes hand in hand with the
culture of the imagination. Throughout the greater part of this
discourse we have been sustained by this faculty. We have been
picturing atoms, and molecules, and vibrations, and waves, which
eye has never seen nor ear heard, and which can only be discerned
by the exercise of imagination. This, in fact, is the faculty
which enables us transcend the boundaries of sense, and connect
the phenomena of our visible world with those of an invisible
one. Without imagination we never could have risen to the
conceptions which have occupied us here today; and in proportion
to your power of exercising this faculty aright, and of
associating definite mental images with the terms employed, will
be the pleasure and the profit which you will derive from this
lecture.

The outward facts of nature are insufficient to satisfy the
mind. We cannot be content with knowing that the light and heat
of the sun illuminate and warm the world. We are led irresistibly
to enquire, ‘What is light, and what is heat?’ and this
question leads us at once out of the region of sense into that of
imagination. [Footnote: This line of thought was pursued
further five years subsequently. See ‘Scientific Use of the
Imagination’ in Vol. II.]


Thus pondering, and questioning, and striving to supplement
that which is felt and seen, but which is incomplete, by
something unfelt and unseen which is necessary to its
completeness, men of genius have in part discerned, not only the
nature of light and heat, but also, through them, the general
relationship of natural phenomena. The working power of Nature
consists of actual or potential motion, of which all its
phenomena are but special forms. This motion manifests itself in
tangible and in intangible matter, being incessantly transferred
from the one to the other, and incessantly transformed by the
change. It is as real in the waves of the aether as in the waves
of the sea; the latter — derived as they are from winds,
which in their turn are derived from the sun — are, indeed,
nothing more than the heaped-up motion of the aether waves. It is
the calorific waves emitted by the sun which heat our air,
produce our winds, and hence agitate our ocean. And whether they
break in foam upon the shore, or rub silently against the ocean’s
bed, or subside by the mutual friction of their own parts, the
sea waves, which cannot subside without producing heat, finally
resolve themselves into waves of aether, thus regenerating the
motion from which their temporary existence was derived. This
connection is typical. Nature is not an aggregate of independent
parts, but an organic whole. If you open a piano and sing into
it, a certain string will respond. Change the pitch of our voice;
the first string ceases to vibrate, but another replies. Change
again the pitch; the first two strings are silent, while another
resounds. Thus is sentient man acted on by Nature, the optic, the
auditory, and other nerves of the human body being so many
strings differently tuned, and responsive to different forms of
the universal power.

.

.

.

.

.

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III ON RADIANT HEAT IN RELATION TO
THE COLOUR AND CHEMICAL CONSTITUTION OF
BODIES.

[Footnote: A
discourse delivered in the Royal Institution of Great Britain,
Jan. 19, 1866.]

ONE of the most important functions of physical science,
considered as a discipline of the mind, is to enable us by means
of the sensible processes of Nature to apprehend the insensible.
The sensible processes give direction to the line of thought; but
this once given, the length of the line is not limited by the
boundaries of the senses. Indeed, the domain of the senses, in
Nature, is almost infinitely small in comparison with the vast
region accessible to thought which lies beyond them. From a few
observations of a comet, when it comes within the range of his
telescope, an astronomer can calculate its path in regions which
no telescope can reach: and in like manner, by means of data
furnished in the narrow world of the senses, we make ourselves at
home in other and wider worlds, which are traversed by the
intellect alone.

From the earliest ages the questions, ‘What is light?’
and ‘What is heat?’ have occurred to the minds of men; but these
questions never would have been answered had they not been
preceded by the question, ‘What is sound?’ Amid the grosser
phenomena of acoustics the mind was first disciplined,
conceptions being thus obtained from direct observation, which
were afterwards applied to phenomena of a character far too
subtle to be observed directly. Sound we know to be due to
vibratory motion. A vibrating tuning-fork, for example, moulds
the air around it into undulations or waves, which speed away on
all sides with a certain measured velocity, impinge upon the drum
of the ear, shake the auditory nerve, and awake in the brain the
sensation of sound. When sufficiently near a sounding body we can
feel the vibrations of the air. A deaf man, for example, plunging
his hand into a bell when it is sounded, feels through the common
nerves of his body those tremors which, when imparted to the
nerves of healthy ears, are translated into sound. There are
various ways of rendering those sonorous vibrations not only
tangible but visible; and it was not until numberless experiments
of this kind had been executed, that the scientific investigator
abandoned himself wholly, and without a shadow of misgiving, to
the conviction that what is sound within us is, outside of us, a
motion of the air.

But once having established this fact — once having
proved beyond all doubt that the sensation of sound is produced
by an agitation of the auditory nerve — the thought soon
suggested itself that light might be due to an agitation of the
optic nerve. This was a great step in advance of that ancient
notion which regarded light as something emitted by the eye, and
not as anything imparted to it. But if light be produced by an
agitation of the retina, what is it that produces the agitation?
Newton, you know, supposed minute particles to be shot through
the humours of the eye against the retina, which he supposed to
hang like a target at the back of the eye. The impact of these
particles against the target, Newton believed to be
the cause of light. But Newton’s notion has not held its
ground, being entirely driven from the field by the more
wonderful and far more philosophical notion that light, like
sound, is a product of wave-motion.

The domain in which this motion of light is carried on lies
entirely beyond the reach of our senses. The waves of light
require a medium for their formation and propagation; but we
cannot see, or feel, or taste, or smell this medium. How, then,
has its existence been established? By showing, that by the
assumption of this wonderful intangible aether, all the phenomena
of optics are accounted for, with a fulness, and clearness, and conclusiveness, which leave no
desire of the intellect unsatisfied. When the law of gravitation
first suggested itself to the mind of Newton, what did he do? He
set himself to examine whether it accounted for all the facts. He
determined the courses of the planets; he calculated the rapidity
of the moon’s fall towards the earth; he considered the
precession of the equinoxes, the ebb and flow of the tides, and
found all explained by the law of gravitation. He therefore
regarded this law as established, and the verdict of science
subsequently confirmed his conclusion. On similar, and, if
possible, on stronger grounds, we found our belief in the
existence of the universal aether. It explains facts far more
various and complicated than those on which Newton based his law.
If a single phenomenon could be pointed out which the aether is
proved incompetent to explain, we should have to give it up; but
no such phenomenon has ever been pointed out. It is, therefore,
at least as certain that space is filled with a medium, by means
of which suns and stars diffuse their radiant power, as that it
is traversed by that force which holds in its grasp, not only our
planetary system, but the immeasurable heavens themselves.

There is no more wonderful instance than this of the
production of a line of thought, from the world of the senses
into the region of pure imagination. I mean by imagination here,
not that play of fancy which can give to airy nothings a local
habitation and a name, but that power which enables the mind to
conceive realities which lie beyond the range of the senses
— to present to itself distinct images of processes which,
though mighty in the aggregate beyond all conception, are so
minute individually as to elude all observation. It is the waves
of air excited by a tuning-fork which render its vibrations
audible. It is the waves of aether sent forth from those lamps
overhead which render them luminous to us; but so minute are
these waves, that it would take from 30,000 to 60,000 of them
placed end to end to cover a single inch. Their number, however,
compensates for their minuteness. Trillions of them have entered
your eyes, and hit the retina at the backs of your eyes, in the
time consumed in the utterance of the shortest sentence of this
discourse. This is the steadfast result of modern research; but
we never could have reached it without previous discipline. We
never could have measured the waves of light, nor even imagined
them to exist, had we not previously exercised ourselves among
the waves of sound. Sound and light are now mutually helpful, the
conceptions of each being expanded, strengthened, and defined by
the conceptions of the other.

The aether which conveys the pulses of light and heat not only
fills celestial space, swathing suns, and planets, and moons, but
it also encircles the atoms of which these bodies are composed.
It is the motion of these atoms, and not that of any sensible
parts of bodies, that the aether conveys. This motion is the
objective cause of what, in our sensations, are light and heat.
An atom, then, sending its pulses through the aether, resembles a
tuning-fork sending its pulses through the air. Let us look for a
moment at this thrilling medium, and briefly consider its
relation to the bodies whose vibrations it conveys. Different
bodies, when heated to the same temperature, possess very
different powers of agitating the aether: some are good
radiators, others are bad radiators; which means that some are so
constituted as to communicate their atomic motion freely to the
aether, producing therein powerful undulations; while the atoms
of others are unable thus to communicate their motions, but glide
through the medium without materially disturbing its repose.
Recent experiments have proved that elementary bodies, except
under certain anomalous conditions, belong to the class of bad
radiators. An atom, vibrating in the aether, resembles a naked
tuning-fork vibrating in the air. The amount of motion
communicated to the air by the thin prongs is too small to evoke
at any distance the sensation of sound. But if we permit the
atoms to combine chemically and form molecules, the result, in
many cases, is an enormous change in the power of radiation. The
amount of aethereal disturbance, produced by the combined atoms
of a body, may be many thousand times that produced by the same
atoms when uncombined.

The pitch of a musical note depends upon the rapidity of its
vibrations, or, in other words, on the length of its waves. Now,
the pitch of a note answers to the colour of light. Taking a
slice of white light from the sun, or from an electric lamp, and
causing the light to pass through an arrangement of prisms, it is
decomposed. We have the effect obtained by Newton, who first
unrolled the solar beam into the splendours of the solar
spectrum. At one end of this spectrum we have red light, at the
other, violet; and between those extremes lie the other prismatic
colours. As we advance along the spectrum from the red to the
violet, the pitch of the light — if I may use the
expression — heightens, the sensation of violet being
produced by a more rapid succession of impulses than that which
produces the impression of red. The vibrations of the violet are
about twice as rapid as those of the red; in other words, the
range of the visible spectrum is about an octave.

There is no solution of continuity in this spectrum one colour
changes into another by insensible gradations. It is as if an
infinite number of tuning-forks, of gradually augmenting pitch,
were vibrating at the same time. But turning to another spectrum
— that, namely, obtained from the incandescent vapour of
silver — you observe that it consists of two narrow and
intensely luminous green bands. Here it is as if two forks only,
of slightly different pitch, were vibrating. The length of the
waves which produce this first band is such that 47,460 of them,
placed end to end, would fill an inch. The waves which produce
the second band are a little shorter; it would take of these
47,920 to fill an inch. In the case of the first band, the number
of impulses imparted, in one second, to every eye which sees it,
is 677 millions of millions; while the number of impulses
imparted, in the same time, by the second band is 600 millions of
millions. We may project upon a white screen the beautiful stream
of green light from which these bands were derived. This luminous
stream is the incandescent vapour of silver. The rates of
vibration of the atoms of that vapour are as rigidly fixed as
those of two tuning-forks; and to whatever height the temperature
of the vapour may be raised, the rapidity of its vibrations, and
consequently its colour, which wholly depends upon that rapidity,
remain unchanged.

The vapour of water, as well as the vapour of silver, has its
definite periods of vibration, and these are such as to
disqualify the vapour, when acting freely as such, from being
raised to a white heat. The oxyhydrogen flame, for example,
consists of hot aqueous vapour. It is scarcely visible in the air
of this room, and it would be still less visible if we could burn
the gas in a clean atmosphere. But the atmosphere, even at the
summit of Mont Blanc, is dirty; in London it is more than dirty;
and the burning dirt gives to this flame the greater portion of
its present light. But the heat of the flame is enormous. Cast
iron fuses at a temperature of 2,000° Fahr.; while the
temperature of the oxyhydrogen flame is 6,000° Fahr. A piece
of platinum is heated to vivid redness, at a distance of two
inches beyond the visible termination of the flame. The vapour
which produces incandescence is here absolutely dark. In the
flame itself the platinum is raised to dazzling whiteness, and is
even pierced by the flame. When this flame impinges on a piece of
lime, we have the dazzling Drummond light. But the light is here
due to the fact that when it impinges upon the solid body, the
vibrations excited in that body by the flame are of periods
different from its own.

Thus far we have fixed our attention on atoms and molecules in
a state of vibration, and surrounded by a medium which accepts
their vibrations, and transmits them through space. But suppose
the waves generated by one system of molecules to impinge upon
another system, how will the waves be affected? Will they be
stopped, or will they be permitted to pass? Will they transfer
their motion to the molecules on which they impinge, or will they
glide round the molecules, through the intermolecular spaces, and
thus escape?

The answer to this question depends upon a condition which may
be beautifully exemplified by an experiment on sound. These two
tuning-forks are tuned absolutely alike. They vibrate with the
same rapidity, and, mounted thus upon their resonant cases, you
hear them loudly sounding the same musical note. Stopping one of
the forks, I throw the other into strong vibration, and bring
that other near the silent fork, but not into contact with it.
Allowing them to continue in this position for four or five
seconds, and then stopping the vibrating fork, the sound does not
cease. The second fork has taken up the vibrations of its
neighbour, and is now sounding in its turn. Dismounting one of
the forks, and permitting the other to remain upon its stand, I
throw the dismounted fork into strong vibration. You cannot hear
it sound. Detached from its case, the amount of motion which it
can communicate to the air is too small to be sensible at any
distance. When the dismounted fork is brought close to the
mounted one, but not into actual contact with it, out of the
silence rises a mellow sound. Whence comes it? From the
vibrations which have been transferred from the dismounted fork
to the mounted one.

That the motion should thus transfer itself through the air it
is necessary that the two forks should be in perfect unison. If a
morsel of wax not larger than a pea be placed on one of the
forks, it is rendered thereby powerless to affect, or to be
affected by, the other. It is easy to understand this experiment.
The pulses of the one fork can affect the other, because they are
perfectly timed. A single pulse causes the prong of the silent
fork to vibrate through an infinitesimal space. But just as it
has completed this small vibration another pulse is ready to
strike it. Thus, the impulses add themselves together. In the
five seconds during which the forks were held near each other,
the vibrating fork sent 1,280 waves against its neighbour and
those 1,280 shocks, all delivered at the proper moment, all, as I
have said, perfectly timed, have given such strength to the
vibrations of the mounted fork as to render them audible to
all.

Another curious illustration of the influence of synchronism
on musical vibrations, is this: Three small gas-flames are
inserted into three glass tubes of different lengths. Each of
these flames can be caused to emit a musical note, the pitch of
which is determined by the length of the tube surrounding the
flame. The shorter the tube the higher is the pitch. The flames
are now silent within their respective tubes, but each of them
can be caused to respond to a proper note sounded anywhere in
this room. With an instrument called a syren, a powerful musical
note, of gradually increasing pitch, can be produced. Beginning
with a low note, and ascending gradually to a higher one, we
finally attain the pitch of the flame in the longest tube. The
moment it is reached, the flame bursts into song. The other
flames are still silent within their tubes. But by urging the
instrument on to higher notes, the second flame is started, and
the third alone remains. A still higher note starts it also.
Thus, as the sound of the syren rises gradually in pitch, it
awakens every flame in passing, by striking it with a series of
waves whose periods of recurrence are similar to its own.

Now the wave-motion from the syren is in part taken up by the
flame which synchronises with the waves; and were these waves to
impinge upon a multitude of flames, instead of upon one flame
only, the transference might be so great as to absorb the whole
of the original wave motion. Let us apply these facts to radiant
heat. This blue flame is the flame of carbonic oxide; this
transparent gas is carbonic acid gas. In the blue flame we have
carbonic acid intensely heated, or, in other words, in a state of
intense vibration. It thus resembles the sounding fork, while
this cold carbonic acid resembles the silent one. What is the
consequence? Through the synchronism of the hot and cold gas, the
waves emitted by the former are intercepted by the latter, the
transmission of the radiant heat being thus prevented. The cold
gas is intensely opaque to the radiation from this particular
flame, though highly transparent to heat of every other kind. We
are here manifestly dealing with that great principle which lies
at the basis of spectrum analysis, and which has enabled
scientific men to determine the substances of which the sun, the
stars, and even the nebulae are composed; the principle, namely,
that a body which is competent to emit any ray, whether of heat
or light, is competent in the same degree to absorb that ray. The
absorption depends on the synchronism existing between the
vibrations of the atoms from which the rays, or more correctly the
waves, issue, and those of the atoms on which they impinge.

To its almost total incompetence to emit white light, aqueous
vapour adds a similar incompetence to absorb white light. It
cannot, for example, absorb the luminous rays of the sun, though
it can absorb the non-luminous rays of the earth. This
incompetence of the vapour to absorb luminous rays is shared by
water and ice — in fact, by all really transparent
substances. Their transparency is due to their inability to
absorb luminous rays. The molecules of such substances are in
dissonance with luminous waves; and hence such waves pass through
transparent bodies without disturbing the molecular rest. A
purely luminous beam, however intense may be its heat, is
sensibly incompetent to melt ice. We can, for example, converge a
powerful luminous beam upon a surface covered with hoar frost,
without melting a single spicula of the crystals. How then, it
may be asked, are the snows of the Alps swept away by the
sunshine of summer? I answer, they are not swept away by sunshine
at all, but by rays which have no sunshine whatever in them. The
luminous rays of the sun fall upon the snow-fields and are
flashed in echoes from crystal to crystal, but they find next to
no lodgment within the crystals. They are hardly at all absorbed,
and hence they cannot produce fusion. But a body of powerful dark
rays is emitted by the sun; and it is these that cause the
glaciers to shrink and the snows to disappear; it is they that
fill the banks of the Arve and Arveyron, and liberate from their
frozen captivity the Rhone and the Rhine.

Placing a concave silvered mirror behind the electric light
its rays are converged to a focus of dazzling brilliancy. Placing
in the path of the rays, between the light and the focus, a
vessel of water, and introducing at the focus a piece of ice, the
ice is not melted by the concentrated beam. Matches, at the same
place, are ignited, and wood is set on fire. The powerful heat,
then, of this luminous beam is incompetent to melt the ice. On
withdrawing the cell of water, the ice immediately liquefies, and
the water trickles from it in drops. Reintroducing the cell of
water, the fusion is arrested, and the drops cease to fall. The
transparent water of the cell exerts no sensible absorption on
the luminous rays, still it withdraws something from the beam,
which, when permitted to act, is competent to melt the ice. This
something is the dark radiation of the electric light. Again, I
place a slab of pure ice in front of the electric lamp; send a
luminous beam first through our cell of water and then through
the ice. By means of a lens an image of the slab is cast upon a
white screen. The beam, sifted by the water, has little power
upon the ice. But observe what occurs when the water is removed;
we have here a star and there a star, each star resembling a
flower of six petals, and growing visibly larger before our eyes.
As the leaves enlarge, their edges become serrated, but there is
no deviation from the six-rayed type. We have here, in fact, the
crystallisation of the ice reversed by the invisible rays of the
electric beam. They take the molecules down in this wonderful
way, and reveal to us the exquisite atomic structure of the
substance with which Nature every winter roofs our ponds and
lakes.

Numberless effects, apparently anomalous, might be adduced in
illustration of the action of these lightless rays. These two
powders, for example, are both white, and undistinguishable from
each other by the eye. The luminous rays of the sun are
unabsorbed by both — from such rays these powders acquire
no heat; still one of them, sugar, is heated so highly by the
concentrated beam of the electric lamp, that it first smokes and
then violently inflames, while the other substance, salt, is
barely warmed at the focus. Placing two perfectly transparent
liquids in test-tubes at the focus, one of them boils in a couple
of seconds, while the other, in a similar position, is hardly
warmed. The boiling-point of the first liquid is 78°C., which
is speedily reached; that of the second liquid is only 48°C.,
which is never reached at all. These anomalies are entirely due
to the unseen element which mingles with the luminous rays of the
electric beam, and indeed constitutes 90 per cent. of its
calorific power.

A substance, as many of you know, has been discovered, by
which these dark rays may be detached from the total emission of
the electric lamp. This ray-filter is a liquid, black as pitch to
the luminous, but bright as a diamond to the non-luminous,
radiation. It mercilessly cuts off the former, but allows the
latter free transmission. When these invisible rays are brought
to a focus, at a distance of several feet from the electric lamp,
the dark rays form an invisible image of their source. By proper
means, this image may be transformed into a visible one of
dazzling brightness. It might, moreover, be shown, if time
permitted, how, out of those perfectly dark rays, could be
extracted, by a process of transmutation, all the colours of the
solar spectrum. It might also be proved that those rays, powerful
as they are, and sufficient to fuse many metals, can be permitted
to enter the eye, and to break upon the retina, without producing
the least luminous impression.

The dark rays being thus collected, you see nothing at their
place of convergence. With a proper thermometer it could be
proved that even the air at the focus is just as cold as the
surrounding air. And mark the conclusion to which this leads. It
proves the aether at the focus to be practically detached from
the air, — that the most violent aethereal motion may there
exist, without the least aerial motion. But, though you see it
not, there is sufficient heat at that focus to set London on
fire. The heat there is competent to raise iron to a temperature
at which it throws off brilliant scintillations. It can heat
platinum to whiteness, and almost fuse that refractory metal. It
actually can fuse gold, silver, copper, and aluminium. The
moment, moreover, that wood is placed at the focus it bursts into
a blaze.

It has been already affirmed that, whether as regards
radiation or absorption, the elementary atoms possess but little
power. This might be illustrated by a long array of facts; and
one of the most singular of these is furnished by the deportment
of that extremely combustible substance, phosphorus, when placed
at the dark focus. It is impossible to ignite there a fragment of
amorphous phosphorus. But ordinary phosphorus is a far quicker
combustible, and its deportment towards radiant heat is still
more impressive. It may be exposed to the intense radiation of an
ordinary fire without bursting into flame. It may also be exposed
for twenty or thirty seconds at an obscure focus, of sufficient
power to raise platinum to a red heat, without ignition.
Notwithstanding the energy of the aethereal waves here
concentrated, notwithstanding the extremely inflammable character
of the elementary body exposed to their action, the atoms of that
body refuse to partake of the motion of the powerful waves of low
refrangibility, and consequently cannot be affected by their
heat.

The knowledge we now possess will enable us to analyse with
profit a practical question. White dresses are worn in summer,
because they are found to be cooler than dark ones. The
celebrated Benjamin Franklin placed bits of cloth of various
colours upon snow, exposed them to direct sunshine, and found
that they sank to different depths in the snow. The black cloth
sank deepest, the white did not sink at all. Franklin inferred
from this experiment that black bodies are the best absorbers,
and white ones the worst absorbers, of radiant heat. Let us test
the generality of this conclusion. One of these two cards is
coated with a very dark powder, and the other with a perfectly
white one. I place the powdered surfaces before a fire, and leave
them there until they have acquired as high a temperature as they
can attain in this position. Which of the cards is then most
highly heated? It requires no thermometer to answer this
question. Simply pressing the back of the card, on which the
white powder is strewn, against the cheek or forehead, it is
found intolerably hot. Placing the dark card in the same
position, it is found cool. The white powder has absorbed far
more heat than the dark one. This simple result abolishes a
hundred conclusions which have been hastily drawn from the
experiments of Franklin. Again, here are suspended two delicate
mercurial thermometers at the same distance from a gas-flame. The
bulb of one of them is covered by a dark substance, the bulb of
the other by a white one. Both bulbs have received the radiation
from the flame, but the white bulb has absorbed most, and its
mercury stands much higher than that of the other thermometer.
This experiment might be varied in a hundred ways: it proves that
from the darkness of a body you can draw no certain conclusion
regarding its power of absorption.

The reason of this simply is, that colour gives us
intelligence of only one portion, and that the smallest one, of
the rays impinging on the coloured body. Were the rays all
luminous, we might with certainty infer from the colour of a body
its power of absorption; but the great mass of the radiation from
our fire, our gas-flame, and even from the sun itself, consists
of invisible calorific rays, regarding which colour teaches us
nothing. A body may be highly transparent to the one class of
rays, and highly opaque to the other. Thus the white powder,
which has shown itself so powerful an absorber, has been
specially selected on account of its extreme perviousness to the
visible rays, and its extreme imperviousness to the invisible
ones; while the dark powder was chosen on account of its extreme
transparency to the invisible, and its extreme opacity to the
visible, rays. In the case of the radiation from our fire, about
98 per cent of the whole emission consists of invisible rays; the
body, therefore, which was most opaque to these triumphed as an
absorber, though that body was a white one.

And here it is worth while to consider the manner in which we
obtain from natural facts what may be called their intellectual
value. Throughout the processes of Nature we have interdependence
and harmony; and the main value of physics, considered as a
mental discipline, consists in the tracing out of this
interdependence, and the demonstration of this harmony. The
outward and visible phenomena are the counters of the intellect;
and our science would not be worthy of its name and fame if it
halted at facts, however practically useful, and neglected the
laws which accompany and rule the phenomena. Let us endeavour,
then, to extract from the experiment of Franklin all that it can
yield, calling to our aid the knowledge which our predecessors
have already stored. Let us imagine two pieces of cloth of the
same texture, the one black and the other white, placed upon
sunned snow. Fixing our attention on the white piece, let us
enquire whether there is any reason to expect that it will sink
in the snow at all. There is knowledge at hand which enables us
to reply at once in the negative. There is, on the contrary,
reason to expect that, after a sufficient exposure, the bit of
cloth will be found on an eminence instead of in a hollow; that
instead of a depression, we shall have a relative elevation of
the bit of cloth. For, as regards the luminous rays of the sun,
the cloth and the snow are alike powerless; the one cannot be
warmed, nor the other melted, by such rays. The cloth is white
and the snow is white, because their confusedly mingled fibres
and particles are incompetent to absorb the luminous rays.
Whether, then, the cloth will sink or not depends entirely upon
the dark rays of the sun. Now the substance which absorbs these
dark rays with the greatest avidity is ice, — or snow,
which is merely ice in powder. Hence, a less amounts of heat will
be lodged in the cloth than in the surrounding snow. The cloth
must therefore act as a shield to the snow on which it rests;
and, in consequence of the more rapid fusion of the exposed snow,
its shield must, in due time, be left behind, perched upon an
eminence like a glacier-table.

But though the snow transcends the cloth, both as a radiator
and absorber, it does not much transcend it. Cloth is very
powerful in both these respects. Let us now turn our attention to
the piece of black cloth, the texture and fabric of which I
assume to be the same as that of the white. For our object being
to compare the effects of colour, we must, in order to study this
effect in its purity, preserve all the other conditions constant.
Let us then suppose the black cloth to be obtained from the
dyeing of the white. The cloth itself, without reference to the
dye, is nearly as good an absorber of heat as the snow around it.
But to the absorption of the dark solar rays by the undyed cloth,
is now added the absorption of the whole of the luminous rays,
and this great additional influx of heat is far more than
sufficient to turn the balance in favour of the black cloth. The
sum of its actions on the dark and luminous rays, exceeds the
action of the snow on the dark rays alone. Hence the cloth will
sink in the snow, and this is the complete analysis of Franklin’s
experiments.

Throughout this discourse the main stress has been laid on
chemical constitution, as influencing most powerfully the
phenomena of radiation and absorption.

With regard to gases and vapours, and to the liquids from
which these vapours are derived, it has been proved by the most
varied and conclusive experiments that the acts of radiation and
absorption are molecular — that they depend upon chemical,
and not upon mechanical, condition. In attempting to extend this
principle to solids I was met by a multitude of facts, obtained
by celebrated experimenters, which seemed flatly to forbid such
an extension. Mellon, for example, had found the same radiant and
absorbent power for chalk and lamp-black. MM. Masson and
Courtépée had performed a most elaborate series of
experiments on chemical precipitates of various kinds, and found
that they one and all manifested the same power of radiation.
They concluded from their researches, that when bodies are
reduced to an extremely fine state of division, the influence of
this state is so powerful as entirely to mask and override
whatever influence may be due to chemical constitution.

But it appears to me that through the whole of these
researches an oversight has run, the mere mention of which will
show what caution is essential in the operations of experimental
philosophy; while an experiments or two will make clear wherein
the oversight consists. Filling a brightly polished metal cube
with boiling water, I determine the quantity of heat emitted by
two of the bright surfaces. As a radiator of heat one of them far
transcends the other. Both surfaces appear to be metallic; what,
then, is the cause of the observed difference in their radiative
power? Simply this: one of the surfaces is coated with
transparent gum, through which, of course, is seen the metallic
lustre behind; and this varnish, though so perfectly transparent
to luminous rays, is as opaque as pitch, or lamp-black, to
non-luminous ones. It is a powerful emitter of dark rays; it is
also a powerful absorber. While, therefore, at the present
moment, it is copiously pouring forth radiant heat itself, it
does not allow a single ray from the metal behind to pass through
it. The varnish then, and not the metal, is the real
radiator.

Now Melloni, and Masson, and Courtépée
experimented thus: they mixed their powders and precipitates with
gum-water, and laid them, by means of a brush, upon the surfaces
of a cube like this. True, they saw their red powders red, their
white ones white, and their black ones black, but they saw these
colours through the coat of varnish which surrounded every
particle
. When, therefore, it was concluded that colour had no
influence on radiation, no chance had been given to it of
asserting its influence; when it was found that all chemical
precipitates radiated alike, it was the radiation from a varnish,
common to them all, which showed the observed constancy.
Hundreds, perhaps thousands, of experiments on radiant heat have
been performed in this way, by various enquirers, but the work
will, I fear, have to be done over again. I am not, indeed,
acquainted with an instance in which an oversight of so trivial a
character has been committed by so many able men in succession,
vitiating so large an amounts of otherwise excellent work. Basing
our reasonings thus on demonstrated facts, we arrive at the
extremely probable conclusion that the envelope of the particles,
and not the particles themselves, was the real radiator in the
experiments just referred to. To reason thus, and deduce their
more or less probable consequences from experimental facts, is an
incessant exercise of the student of physical science. But having
thus followed, for a time, the light of reason alone through a
series of phenomena, and emerged from them with a purely
intellectual conclusion, our duty is to bring that conclusion to
an experimental test. In this way we fortify our science.

For the purpose of testing our conclusion regarding the
influence of the gum, I take two powders presenting the same
physical appearance; one of them is a compound of mercury, and
the other a compound of lead. On two surfaces of a cube are
spread these bright red powders, without varnish of any kind.
Filling the cube with boiling water, and determining the
radiation from the two surfaces, one of them is found to emit
thirty-nine units of heat, while the other emits seventy-four.
This, surely, is a great difference. Here, however, is a second
cube, having two of its surfaces coated with the same powders,
the only difference being that the powders are laid on by means
of a transparent gum. Both surfaces are now absolutely alike in
radiative power. Both of them emit somewhat more than was emitted
by either of the unvarnished powders, simply because the gum
employed is a better radiator than either of them. Excluding all
varnish, and comparing white with white, vast differences are
found; comparing black with black, they are also different; and
when black and white are compared, in some cases the black
radiates far more than the white, while in other cases the white
radiates far more than the black. Determining, moreover, the
absorptive power of those powders, it is found to go hand-in-hand
with their radiative power. The good radiator is a good absorber,
and the bad radiator is a bad absorber. From all this it is
evident that as regards the radiation and absorption of
non-luminous heat, colour teaches us nothing; and that even as
regards the radiation of the sun, consisting as it does mainly of
non-luminous rays, conclusions as to the influence of colour may
be altogether delusive. This is the strict scientific upshot of
our researches. But it is not the less
true that in the case of wearing apparel — and this for
reasons which I have given in analysing the experiments of
Franklin — black dresses are more potent than white ones as
absorbers of solar heat.

Thus, in brief outline, have been brought before you a few of
the results of recent enquiry. If you ask me what is the use of
them, I can hardly answer you, unless you define the term use. If
you meant to ask whether those dark rays which clear away the
Alpine snows, will ever be applied to the roasting of turkeys, or
the driving of steam-engines — while affirming their power
to do both, I would frankly confess that they are not at present
capable of competing profitably with coal in these particulars.
Still they may have great uses unknown to me; and when our
coal-fields are exhausted, it is possible that a more aethereal
race than we are may cook their victuals, and perform their work,
in this transcendental way. But is it necessary that the student
of science should have his labours tested by their possible
practical applications? What is the practical value of Homer’s
Iliad? You smile, and possibly think that Homer’s Iliad is good
as a means of culture. There’s the rub. The people who demand of
science practical uses, forget, or do not know, that it also is
great as a means of culture — that the knowledge of this
wonderful universe is a thing profitable in itself, and requiring
no practical application to justify its pursuit.

But while the student of Nature distinctly refuses to have his
labours judged by their practical issues, unless the term
practical be made to include mental as well as material good, he
knows full well that the greatest practical triumphs have been
episodes in the search after pure natural truth. The electric
telegraph is the standing wonder of this age, and the men whose
scientific knowledge, and mechanical skill, have made the
telegraph what it is, are deserving of all honour. In fact, they
have had their reward, both in reputation and in those more
substantial benefits which the direct service of the public
always carries in its train. But who, I would ask, put the soul
into this telegraphic body? Who snatched from heaven the fire
that flashes along the line? This, I am bound to say, was done by
two men, the one a dweller in Italy, [Footnote:
Volta]
the other a dweller in England, [Footnote:
Faraday]
who never in their enquiries consciously set a
practical object before them — whose only stimulus was the
fascination which draws the climber to a never-trodden peak, and
would have made Caesar quit his victories for the sources of the
Nile. That the knowledge brought to us by those prophets,
priests, and kings of science is what the world calls
‘useful knowledge,’ the triumphant application of their
discoveries proves. But science has another function to fulfil,
in the storing and the training of the human mind; and I would
base my appeal to you on the specimen which has this evening been
brought before you, whether any system of education at the
present day can be deemed even approximately complete, in which
the knowledge of Nature is neglected or ignored.

.

.

.

.

——————–

.

.

IV. NEW CHEMICAL REACTIONS PRODUCED
BY LIGHT.

1868-69.

1. DECOMPOSITION BY
LIGHT.

MEASURED by their power, not to
excite vision, but to produce heat — in other words,
measured by their absolute energy — the ultra-red waves of
the sun and of the electric light, as shown in the preceding
articles, far transcend the visible. In the domain of chemistry,
however, there are numerous cases in which the more powerful
waves are ineffectual, while the more minute waves, through what
may be called their timeliness of application, are able to
produce great effects. A series of these, of a novel and
beautiful character, discovered in 1868, and further illustrated
in subsequent years, may be exhibited by subjecting the vapours of
volatile liquids to the action of concentrated sunlight, or to
the concentrated beam of the electric light. Their investigation
led up to the discourse on ‘Dust and Disease’ which follows
in this volume; and for this reason some account of them is
introduced here.

—–

A glass tube 3 feet long and 3 inches wide, which had been
frequently employed in my researches on radiant heat, was
supported horizontally on two stands. At one end of the tube was
placed an electric lamp, the height and position of both being so
arranged, that the axis of the tube, and that of the beam issuing
from the lamp, were coincident. In the first experiments the two
ends of the tube were closed by plates of rock-salt, and
subsequently by plates of glass. For the sake of distinction, I
call this tube the experimental tube. It was connected with an
air-pump, and also with a series of drying and other tubes used
for the purification of the air.

A number of test-tubes, like F, fig. 2 (I have used at least
fifty of them), were converted into Woulf’s flasks. Each of them
was stopped by a cork, through which passed two glass tubes: one
of these tubes (a) ended immediately below the cork, while the
other (b) descended to the bottom of the flask, being drawn out
at its lower end to an orifice about 0.03 of an inch in diameter.
It was found necessary to coat the cork carefully with cement. In
the later experiments corks of vulcanised India-rubber were
invariably employed.

The little flask, thus formed, being partially filled with the
liquid whose vapour was to be examined, was introduced into the
path of the purified current of air. The experimental tube being
exhausted, and the cock which cut off the supply of purified air
being cautiously turned on, the air entered the flask through the
tube b, and escaped by the small orifice at the lower end of b into
the liquid. Through this it bubbled, loading itself with vapour,
after which the mixed air and vapour, passing from the flask by
the tube a, entered the experimental tube, where they were
subjected to the action of light.

The whole arrangement is shown in fig. 3, where L represents
the electric lamp, s s’ the experimental tube, pp’ the pipe
leading to the air-pump, and F the test-tube containing the
volatile liquid. The tube t t’ is plugged with cotton-wool
intended to intercept the floating matter of the air; the bent
tube T’ contains caustic potash, the tube T sulphuric acid, the
one intended to remove the carbonic acid and the other the
aqueous vapour of the air.

The power of the electric beam to reveal the existence of
anything within the experimental tube, or the impurities of the
tube itself, is extraordinary. When the experiments is made in a
darkened room, a tube which in ordinary daylight appears
absolutely clean, is often shown by the present mode of
examination to be exceedingly filthy.

The following are some of the results obtained with this
arrangement :—

Nitrite of amyl. — The vapour of this
liquid was in the first instance permitted to enter the
experimental tube, while the beam from the electric lamp was
passing through it. Curious clouds, the cause of which was then
unknown, were observed to form near the place of entry, being
afterwards whirled through the tube.

The tube being again exhausted, the mixed air and vapour were
allowed to enter it in the dark. The slightly convergent beam of
the electric light was then sent through the mixture. For a
moment the tube was optically empty, nothing whatever being seen
within it; but before a second had elapsed a shower of particles
was precipitated on the beam. The cloud thus generated became
denser as the light continued to act, slowing at some places
vivid iridescence.

The lens of the electric lamp was now placed so as to form
within the tube a strongly convergent cone of rays. the tube was
cleansed and again filled in darkness. When the light was sent
through it, the precipitation upon the beam was so rapid and
intense that the cone, which a moment before was invisible,
flashed suddenly forth like a solid luminous spear. The effect
was the same when the air and vapour were allowed to enter the
tube in diffuse daylight. The cloud, however, which shone with
such extraordinary radiance under the electric beam, was
invisible in the ordinary light of the laboratory.

The quantity of mixed air and vapour within the experimental
tube could of course be regulated at pleasure. The rapidity of
the action diminished with the attenuation of the vapour. When,
for example, the mercurial column associated with the
experimental tube was depressed only five inches, the action was
not nearly so rapid as when the tube was full. In such cases,
however, it was exceedingly interesting to observe, after some
seconds of waiting, a thin streamer of delicate bluish-white
cloud slowly forming along the axis of the tube, and finally
swelling so as to fill it.

.

Image69.gifFig. 2.

Fig. 3.

Image70.gif

When dry oxygen was employed to carry in the vapour the effect
was the same as that obtained with air.

When dry hydrogen was used as a vehicle, the effect was also
the same.

The effect, therefore, is not due to any interaction between
the vapour of the nitrite and its vehicle.

This was further demonstrated by the deportment of the vapour
itself. When it was permitted to enter the experimental tube
unmixed with air or any other gas, the effect was substantially
the same. Hence the seat of the observed action is the
vapour.

This action is not to be ascribed to heat. As regards the
glass of the experimental tube, and the air within the tube, the
beam employed in these experiments was perfectly cold. It had
been sifted by passing it through a solution of alum, and through
the thick double-convex lens of the lamp. When the unsifted beam
of the lamp was employed, the effect was still the same; the
obscure calorific rays did not appear to interfere with the
result.

My object here being simply to point out to chemists a method
of experiments which reveals a new and beautiful series of
reactions, I left to them the examination of the products of
decomposition. The group of atoms forming the molecule of nitrite
of amyl is obviously shaken asunder by certain specific waves of
the electric beam, nitric oxide and other products, of which the
nitrate of amyl is probably one, being the result of the
decomposition. The brown fumes of nitrous acid were seen mingling
with the cloud within the experimental tube. The nitrate of amyl,
being less volatile than the nitrite, and not being able to
maintain itself in the condition of vapour, would be precipitated
as a visible cloud along the track of the beam.

In the anterior portions of the tube a powerful sifting of the
beam by the vapour occurs, which diminishes the chemical action
in the posterior portions. In some experiments the precipitated
cloud only extended halfway down the tube. When, under these
circumstances, the lamp was shifted so as to send the beam
through the other end of the tube, copious precipitation occurred
there also.

Solar light also effects the decomposition of the
nitrite-of-amyl vapour. On October 10, 1868, I partially darkened
a small room in the Royal Institution, into which the sun shone,
permitting the light to enter through an open portion of the
window-shutter. In the track of the beam was placed a large
plano-convex lens, which formed a fine convergent cone in the
dust of the room behind it. The experimental tube was filled in
the laboratory, covered with a black cloth, and carried into the
partially darkened room. On thrusting one end of the tube into
the cone of rays behind the lens, precipitation within the cone
was copious and immediate. The vapour at the distant end of the
tube was in part shielded by that in front, and was also more
feebly acted on through the divergence of the rays. On reversing
the tube, a second and similar cone was precipitated.

Physical
Considerations.

I sought to determine the
particular portion of the light which produced the foregoing
effects. When, previous to entering the experimental tube, the
beam was caused to pass through a red glass, the effect was
greatly weakened, but not extinguished. This was also the case
with various samples of yellow glass. A blue glass being
introduced before the removal of the yellow or the red, on taking
the latter away prompt precipitation occurred along the track of
the blue beam. Hence, in this case, the more refrangible rays are
the most chemically active. The colour of the liquid nitrite of
amyl indicates that this must be the case; it is a feeble but
distinct yellow: in other words, the yellow portion of the beam
is most freely transmitted. It is not, however, the transmitted
portion of any beam which
produces chemical action, but the absorbed portion. Blue, as
the complementary colour to yellow, is here absorbed, and hence
the more energetic action of the blue rays.

This reasoning, however, assumes that the same rays are
absorbed by the liquid and its vapour. The assumption is worth
testing. A solution of the yellow chromate of potash, the colour
of which may be made almost, if not altogether, identical with
that of the liquid nitrite of amyl, was found far more effective
in stopping the chemical rays than either the red or the yellow
glass. But of all substances the liquid nitrite itself is most
potent in arresting the rays which act upon its vapour. A layer
one-eighth of an inch in thickness, which scarcely perceptibly
affected the luminous intensity, absorbed the entire chemical
energy of the concentrated beam of the electric light.

The close relation subsisting between a liquid and its vapour,
as regards their action upon radiant heat, has been already amply
demonstrated. [Footnote: ‘Phil. Trans.’ 1864; ‘Heat,
a Mode of Motion,’ chap, xii.; and P. 61 of this volume.]

As regards the nitrite of amyl, this relation is more specific
than in the cases hitherto adduced; for here the special
constituent of the beam, which provokes the decomposition of the
vapour, is shown to be arrested by the liquid.

A question of extreme importance in molecular physics here
arises: What is the real mechanism of this absorption, and where
is its seat? [Footnote: My attention was very forcibly
directed to this subject some years ago by a conversation with my
excellent friend Professor Clausius.]

I figure, as others do, a molecule as a group of atoms, held
together by their mutual forces, but still capable of motion
among themselves. The vapour of the nitrite of amyl is to be
regarded as an assemblage of such molecules. The question now
before us is this: In the act of absorption, is it the molecules
that are effective, or is it their constituent atoms? Is the
vis viva of the intercepted light-waves transferred
to the molecule as a whole, or to its constituent parts?

The molecule, as a whole, can only vibrate in virtue of the
forces exerted between it and its neighbour molecules. The
intensity of these forces, and consequently the rate of
vibration, would, in this case, be a function of the distance
between the molecules. Now the identical absorption of the liquid
and of the vaporous nitrite of amyl indicates an identical
vibrating period on the part of liquid and vapour, and this, to
my mind, amounts to an experimental proof that the absorption
occurs in the main within the molecule. For it can hardly be
supposed, if the absorption were the act of the molecule as a
whole, that it could continue to affect waves of the same period
after the substance had passed from the vaporous to the liquid
state.

In point of fact, the decomposition of the nitrite of amyl is
itself to some extent an illustration of this internal molecular
absorption; for were the absorption the act of the molecule as a
whole, the relative motions of its constituent atoms would remain
unchanged, and there would be no mechanical cause for their
separation. It is probably the synchronism of the vibrations of
one portion of the molecule with the incident waves, that enables
the amplitude of those vibrations to augment, until the chain
which binds the parts of the molecule together is snapped
asunder.

I anticipate wide, if not entire, generality for the fact that
a liquid and its vapour absorb the same rays. A cell of liquid
chlorine would, I imagine, deprive light more effectually of its
power of causing chlorine and hydrogen to combine than any other
filter of the luminous rays. The rays which give chlorine its
colour have nothing to do with this combination, those that are
absorbed by the chlorine being the really effective rays. A
highly sensitive bulb, containing chlorine and hydrogen, in the
exact proportions necessary for the formation of hydrochloric
acid, was placed at one end of an experimental tube, the beam of
the electric lamp being sent through it from the other. The bulb
did not explode when the tube was filled with chlorine, while the
explosion was violent and immediate when the tube was filled with
air. I anticipate for the liquid chlorine an action similar to,
but still more energetic than, that exhibited by the gas. If this
should prove to be the case, it will favour the view that
chlorine itself is molecular and not monatomic.

Production of Sky-blue by the
Decomposition of Nitrite of Amyl.

When the quantity of nitrite
vapour is considerable, and the light intense, the chemical
action is exceedingly rapid, the particles precipitated being so
large as to whiten the luminous beam. Not so, however, when a
well-mixed and highly attenuated vapour fills the experimental
tube. The effect now to be described was first obtained when the
vapour of the nitrite was derived from a portion of its liquid
which had been accidentally introduced into the passage through
which the dry air flowed into the experimental tube.

In this case, the electric beam traversed the tube for several
seconds before any action was visible. Decomposition then visibly
commenced, and advanced slowly. _When the light was very strong,
the cloud appeared of a milky blue. When, on the contrary, the
intensity was moderate, the blue was pure and deep. In
Brücke’s important experiments on the blue of the sky and
the morning and evening red, pure mastic is dissolved in alcohol,
and then dropped into water well stirred. When the proportion of
mastic to alcohol is correct, the resin is precipitated so finely
as to elude the highest microscopic power. By reflected light,
such a medium appears bluish, by transmitted light yellowish,
which latter colour, by augmenting the quantity of the
precipitate, can be caused to pass into orange or red.

But the development of colour in the attenuated
nitrite-of-amyl vapour is doubtless more similar to what takes
place in our atmosphere. The blue, moreover, is far purer and
more sky-like than that obtained from Bruecke’s turbid medium.
Never, even in the skies of the Alps, have I seen a richer or a
purer blue than that attainable by a suitable disposition of the
light falling upon the precipitated vapour.

Iodide of Allyl. — Among the liquids
hitherto subjected to the concentrated electric light, iodide of
allyl, in point of rapidity and intensity of action, comes next
to the nitrite of amyl. With the iodide I have employed both
oxygen and hydrogen, as well as air, as a vehicle, and found the
effect in all cases substantially the same. The cloud-column here
was exquisitely beautiful. It revolved round the axis of the
decomposing beam; it was nipped at certain places like an
hour-glass, and round the two bells of the glass delicate
cloud-filaments twisted themselves in spirals. It also folded
itself into convolutions resembling those of shells. In certain
conditions of the atmosphere in the Alps I have often observed
clouds of a special pearly lustre; when hydrogen was made the
vehicle of the iodide-of allyl vapour a similar lustre was most
exquisitely shown. With a suitable disposition of the light, the
purple hue of iodine-vapour came out very strongly in the
tube.

The remark already made, as to the bearing of the
decomposition of nitrite of amyl by light on the question of
molecular absorption, applies here also; for were the absorption
the work of the molecule as a whole, the iodine would not be
dislodged from the allyl with which it is combined. The
non-synchronism of iodine with the waves of obscure heat is
illustrated by its marvellous transparency to such heat. May not
its synchronism with the waves of light in the present instance
be the cause of its divorce from the allyl?

Iodide of Isopropyl. — The action of light
upon the vapour of this liquid is, at first, more languid than
upon iodide of allyl; indeed many beautiful reactions may be
overlooked, in consequence of this languor at the commencement.
After some minutes’ exposure, however, clouds begin to form,
which grow in density and in beauty as the light continues to
act. In every experiment hitherto made with this substance the
column of cloud filling the experimental tube, was divided into
two distinct parts near the middle of the tube. In one
experiments a globe of cloud formed at the centre, from which,
right and left, issued an axis uniting the globe with two
adjacent cylinders. Both globe and cylinders were animated by a
common motion of rotation. As the action continued, paroxysms of
motion were manifested; the various parts of the cloud would rush
through each other with sudden violence. During these motions
beautiful and grotesque cloud-forms were developed. At some
places the nebulous mass would become ribbed so as to resemble
the graining of wood; a longitudinal motion would at times
generate in it a series of curved, transverse bands, the
retarding influence of the sides the tube causing an appearance
resembling, on a small scale, the dirt-bands of the Mer de Glace.
In the anterior portion of the tube those sudden commotion were
most intense; here buds of cloud would sprout forth, and grow in
a few seconds into perfect flower-like forms. The cloud of iodide
of isopropyl had a character Of its own, and differed materially
from all others that I had seen. A gorgeous mauve colour was
observed in the last twelve inches of the tube; the vapour of
iodine was present, and it may have been the sky-blue scattered
by the precipitated particles which, mingling with the purple of
the iodine, produced the mauve. As in all other cases here
adduced, the effects were proved to be due to the light; they
never occurred in darkness.

The forms assumed by some of those actinic clouds, as I
propose to call them, in consequence of rotations and other
motions, due to differences of temperature, are perfectly
astounding. I content myself here with a meagre description of
one more of them.

The tube being filled with the sensitive mixture, the beam was
sent through it, the lens at the same time being so placed as to
produce a cone of very intense light. Two minutes elapsed before
anything was visible; but at the end of this time a faint bluish
cloud appeared to hang itself on the most concentrated portion of
the beam.

Soon afterwards a second cloud was formed five inches farther
down the experimental tube. Both clouds were united by a slender
cord of the same bluish tint as themselves.

As the action of the light continued, the first cloud
gradually resolved itself into a series of parallel disks of
exquisite delicacy, which rotated round an axis perpendicular to
their surfaces, and finally blended to a screw surface with an
inclined generatrix. This gradually changed into a filmy funnel,
from the narrow end of which the ‘cord’ extended to the
cloud in advance.

The latter also underwent slow but incessant modification. It
first resolved itself into a series of strata resembling those of
the electric discharge. After a little time, and through changes
which it was difficult to follow, both clouds presented the
appearance of a series of concentric funnels set one within the
other, the interior ones being seen through the outer ones. Those
of the distant cloud resembled claret-glasses in shape. As many
as six funnels were thus concentrically set together, the two
series being united by the delicate cord of cloud already
referred to. Other cords and Blender tubes were afterwards
formed, which coiled themselves in delicate spirals around the
funnels.

Rendering the light along the connecting-cord more intense, it
diminished in thickness and became whiter; this was a consequence
of the enlargement of its particles. The cord finally
disappeared, while the funnels melted into two ghost-like films,
shaped like parasols. They were barely visible, being of an
exceedingly delicate blue tint. They seemed woven of blue air. To
compare them with cobweb or with gauze would be to liken them to
something infinitely grosser than themselves.

In all cases a distant candle-flame, when looked at through
the cloud, was sensibly undimmed.

.

.

.

.

§ 2. ON THE BLUE COLOUR OF THE
SKY, AND THE POLARISATION OF SKYLIGHT.

[Footnote: In my
‘Lectures on Light’ (Longman), the polarisation of light will be
found briefly, but, I trust, clearly explained.]

1869.

After the communication to the Royal Society of the foregoing
brief account of a new Series of Chemical Reactions produced by
Light, the experiments upon this subject were continued, the
number of substances thus acted on being considerably
increased.

I now, however, beg to direct attention to two questions
glanced at incidentally in the preceding pages — the blue
colour of the sky, and the polarisation of skylight. Reserving
the historic treatment of the subject for a more fitting
occasion, I would merely mention now that these questions
constitute, in the opinion of our most eminent authorities, the
two great standing enigmas of meteorology. Indeed it was the
interest manifested in them by Sir John Herschel, in a letter of
singular speculative power, addressed to myself, that caused me
to enter upon the consideration of these questions so soon.

The apparatus with which I work consists, as already stated,
of a glass tube about a yard in length, and from 2.5 to 3 inches
internal diameter. The vapour to be examined is introduced into
this tube in the manner already described, and upon it the
condensed beam of the electric lamp is permitted to act, until
the neutrality or the activity of the substance has been
declared.

It has hitherto been my aim to render the chemical action of
light upon vapours visible. For this purpose substances have been
chosen, one at least of whose products of decomposition under
light shall have a boiling-point so high, that as soon as the
substance is formed it shall be precipitated. By graduating the
quantity of the vapour, this precipitation may be rendered of any
degree of fineness, forming particles distinguishable by the
naked eye, or far beyond the reach of our highest microscopic
powers. I have no reason to doubt that particles may be thus
obtained, whose diameters constitute but a small fraction of the
length of a wave of violet light.

In all cases when the vapours of the liquids employed are
sufficiently attenuated, no matter what the liquid may be, the
visible action commences with the formation of a blue cloud. But
here I must guard myself against all misconception as to the use
of this term. The ‘cloud’ here referred to is totally invisible
in ordinary daylight. To be seen, it requires to be surrounded by
darkness, it only being illuminated by a powerful beam of light.
This blue cloud differs in many important particulars from the
finest ordinary clouds, and might justly have assigned to it an
intermediate position between such clouds and true vapour. With
this explanation, the term ‘cloud,’ or ‘incipient cloud,’ or
‘actinic cloud,’ as I propose to employ it, cannot, I
think, be misunderstood.

I had been endeavouring to decompose carbonic acid gas by
light. A faint bluish cloud, due it may be, or it may not be, to
the residue of some vapour previously employed, was formed in the
experimental tube. On looking across this cloud through a Nicol’s
prism, the line of vision being horizontal, it was found that
when the short diagonal of the prism was vertical, the quantity
of light reaching the eye was greater than when the long diagonal
was vertical. When a plate of tourmaline was held between the eye
and the bluish cloud, the quantity of light reaching the eye when
the axis of the prism was perpendicular to the axis of the
illuminating beam, was greater than when the axes of the crystal
and of the beam were parallel to each other.

This was the result all round the experimental tube. Causing
the crystal of tourmaline to revolve round the tube, with its
axis perpendicular to the illuminating beam, the quantity of
light that reached the eye was in all its positions a maximum.
When the crystallographic axis was parallel to the axis of the
beam, the quantity of light transmitted by the crystal was a
minimum.

From the illuminated bluish
cloud, therefore, polarised light was discharged, the direction
of maximum polarisation being at right angles to the illuminating
beam; the plane of vibration of the polarised light was
perpendicular to the beam. [Footnote: This is still an
undecided point; but the probabilities are so much in its favour,
and it is in my opinion so much preferable to have a physical
image on which the mind can rest, that I do not hesitate to
employ the phraseology in the text.]

Thin plates of selenite or of quartz, placed between the Nicol
and the actinic cloud, displayed the colours of polarised light,
these colours being most vivid when the line of vision was at
right angles to the experimental tube. The plate of selenite
usually employed was a circle, thinnest at the centre, and
augmenting uniformly in thickness from the centre outwards. When
placed in its proper position between the Nicol and the cloud, it
exhibited a system of splendidly-coloured rings.

The cloud here referred to was the first operated upon in the
manner described. It may, however, be greatly improved upon by
the choice of proper substances, and by the application, in
proper quantities, of the substances chosen. Benzol, bisulphide
of carbon, nitrite of amyl, nitrite of butyl, iodide of allyl,
iodide of isopropyl, and many other substances may be employed. I
will take the nitrite of butyl as illustrative of the means
adopted to secure the best result, with reference to the present
question.

And here it may be mentioned that a vapour, which when alone,
or mixed with air in the experimental tube, resists the action of
light, or shows but a feeble result of this action, may, when
placed in proximity with another gas or vapour, exhibit vigorous,
if not violent action. The case is similar to that of carbonic
acid gas, which, diffused in the atmosphere, resists the
decomposing action of solar light, but when placed in contiguity
with chlorophyl in the leaves of plants, has its molecules shaken
asunder.

Dry air was permitted to bubble through the liquid nitrite of
butyl, until the experimental tube, which had been previously
exhausted, was filled with the mixed air and vapour. The visible
action of light upon the mixture after fifteen minutes’ exposure
was slight. The tube was afterwards filled with half an
atmosphere of the mixed air and vapour, and a second
half-atmosphere of air which had been permitted to bubble through
fresh commercial hydrochloric acid. On sending the beam through
this mixture, the tube, for a moment, was optically empty. But
the pause amounted only to a small fraction of a second, a dense
cloud being immediately precipitated upon the beam.

This cloud began blue, but the advance to whiteness was so
rapid as almost to justify the application of the term
instantaneous. The dense cloud, looked at perpendicularly to its
axis, showed scarcely any signs of polarisation. Looked at
obliquely the polarisation was strong.

The experimental tube being again cleansed and exhausted, the
mixed air and nitrite-of-butyl vapour was permitted to enter it
until the associated mercury column was depressed 1/10 of an
inch. In other words, the air and vapour, united, exercised a
pressure not exceeding 1/300th of an atmosphere. Air,
passed through a solution of hydrochloric acid, was then added,
till the mercury column was depressed three inches. The condensed
beam of the electric light was passed for some time through this
mixture without revealing anything within the tube competent to
scatter the light. Soon, however, a superbly blue cloud was
formed along, the track of the beam, and it continued blue
sufficiently long to permit of its thorough examination. The
light discharged from the cloud, at right angles to its own
length, was at first perfectly polarised. It could be totally
quenched by the Nicol. By degrees the cloud became of whitish
blue, and for a time the selenite colours, obtained by looking at
it normally, were exceedingly brilliant. The direction of maximum
polarisation was distinctly at right angles to the illuminating
beam. This continued to be the case as long as the cloud
maintained a decided blue colour, and even for some time after
the blue had changed to whitish blue. But, as the light continued
to act, the cloud became coarser and whiter, particularly at its
centre, where it at length ceased to discharge polarised light in
the direction of the perpendicular, while it continued to do so
at both ends.

But the cloud which had thus ceased to polarise the light
emitted normally, showed vivid selenite colours when looked at
obliquely, proving that the direction of maximum polarisation
changed with the texture of the cloud. This point shall receive
further illustration subsequently.

A blue, equally rich and more durable, was obtained by
employing the nitrite-of-butyl vapour in a still more attenuated
condition. The instance here cited is representative. In all
cases, and with all substances, the cloud formed at the
commencement, when the precipitated particles are sufficiently
fine, is blue, and it can be made to display a colour rivalling
that of the purest Italian sky. In all cases, moreover, this fine
blue cloud polarises perfectly the beam which illuminates it, the
direction of polarisation enclosing an angle of 90° with the
axis of the illuminating beam.

It is exceedingly interesting to observe both the perfection
and the decay of this polarisation. For ten or fifteen minutes
after its first appearance the light from a vividly illuminated
actinic cloud, looked at perpendicularly, is absolutely quenched
by a Nicol’s prism with its longer diagonal vertical. But as the
sky-blue is gradually rendered impure by the growth of the
particles — in other words, as real clouds begin to be
formed — the polarisation begins to decay, a portion of the
light passing through the prism in all its positions. It is
worthy of note, that for some time after the cessation of perfect
polarisation, the residual light which passes, when the Nicol is
in its position of minimum transmission, is of a gorgeous blue,
the whiter light of the cloud being extinguished.
[Footnote: This shows that particles too large to polarise
the blue, polarise perfectly light of lower
refrangibility.]
When the cloud texture has become
sufficiently coarse to approximate to that of ordinary clouds,
the rotation of the Nicol ceases to have any sensible effect on
the quantity of light discharged normally.

The perfection of the polarisation, in a direction
perpendicular to the illuminating beam, is also illustrated by
the following experiments: A Nicol’s prism, large enough to
embrace the entire beam of the electric lamp, was placed between
the lamp and the experimental tube. A few bubbles of air, carried
through the liquid nitrite of butyl, were introduced into the
tube, and they were followed by about three inches (measured by
the mercurial gauge) of air which had passed through aqueous
hydrochloric acid. Sending the polarised beam through the tube, I
placed myself in front of it, my eye being on a level with its
axis, my assistant occupying a similar position behind the tube.
The short diagonal of the large Nicol was in the first instance
vertical, the plane of vibration of the emergent beam being
therefore also vertical. As the light continued to act, a superb
blue cloud, visible to both my assistant and myself, was slowly
formed. But this cloud, so deep and rich when looked at from the
positions mentioned, utterly disappeared when looked at
vertically downwards, or vertically upwards
. Reflection from the
cloud was not possible in these directions. When the large Nicol
was slowly turned round its axis, the eye of the observer being
on the level of the beam, and the line of vision perpendicular to
it, entire extinction of the light emitted horizontally occurred
when the longer diagonal of the large Nicol was vertical. But now
a vivid blue cloud was seen when looked at downwards or upwards.
This truly fine experiments, which I contemplated making on my
own account, was first definitely suggested by a remark in a
letter addressed to me by Professor Stokes.

As regards the polarisation of skylight, the greatest
stumbling-block has hitherto been, that, in accordance with the
law of Brewster, which makes the index of refraction the tangent
of the polarising angle, the reflection which produces perfect
polarisation would require to be made in air upon air; and indeed
this led many of our most eminent men, Brewster himself among the
number, to entertain the idea of aerial molecular reflection.
[Footnote: ‘The cause of the polarisation is evidently a
reflection of the sun’s light upon something. The question
is on what? Were the angle of maximum polarisation 76°, we
should look to water or ice as the reflecting body, however
inconceivable the existence in a cloudless atmosphere and a hot
summer’s day of unevaporated molecules (particles?) of water. But
though we were once of this opinion, careful observation has
satisfied us that 90°, or thereabouts, is the correct angle,
and that therefore whatever be the body on which the light has
been reflected, if polarised by a single reflection, the
polarising angle must be 45°, and the index of refraction,
which is the tangent of that angle, unity; in other words, the
reflection would require to be made in air upon
air!’ (Sir John Herschel, ‘Meteorology,’ par. 233.)

Any particles, if small enough, will produce both the colour
and the polarisation of the sky. But is the existence of small
water-particles on a hot summer’s day in the higher regions of
our atmosphere
inconceivable? It is to be remembered that the
oxygen and nitrogen of the air behave as a vacuum to radiant
heat, the exceedingly attenuated vapour of the higher atmosphere
being therefore in practical contact with the cold of
space.]

I have, however, operated upon
substances of widely different refractive indices, and therefore
of very different polarising angles as ordinarily defined, but
the polarisation of the beam, by the incipient cloud, has thus
far proved itself to be absolutely independent of the polarising
angle. The law of Brewster does not apply to matter in this
condition, and it rests with the undulatory theory to explain
why. Whenever the precipitated particles are sufficiently fine,
no matter what the substance forming the particles may be, the
direction of maximum polarisation is at right angles to the
illuminating beam, the polarising angle for matter in this
condition being invariably 45°.

Suppose our atmosphere surrounded by an envelope impervious to
light, but with an aperture on the sunward side through which a
parallel beam of solar light could enter and traverse the
atmosphere. Surrounded by air not directly illuminated, the track
of such a beam would resemble that of the parallel beam of the
electric lamp through an incipient cloud. The sunbeam would be
blue, and it would discharge laterally light in precisely the
same condition as that discharged by the incipient cloud. In
fact, the azure revealed by such a beam would be to all intents
and purposes that which I have called a ‘blue cloud.’
Conversely our ‘blue cloud’ is, to all intents and purposes, an
artificial sky.’ [Footnote: The opinion of Sir John
Herschel, connecting the polarisation and the blue colour of the
sky, is verified by the foregoing results. ‘The more the
subject [the polarisation of skylight]
is considered,’ writes
this eminent philosopher, ‘the more it will be found beset with
difficulties, and its explanation when arrived at will probably
be found to carry with it that of the blue colour of the sky
itself, and of the great quantity of light it actually does send
down to us.’ ‘We may observe, too,’ he adds, ‘that it is
only where the purity of the sky is most absolute that the
polarisation is developed in its highest degree, and that where
there is the slightest perceptible tendency to cirrus it is
materially impaired.’ This applies word for word to our
‘incipient clouds.’ ]

But, as regards the polarisation of the sky, we know that not
only is the direction of maximum polarisation at right angles to
the track of the solar beams, but that at certain angular
distances, probably variable ones, from the sun, ‘neutral
points,’ or points of no polarisation, exist, on both sides of
which the planes of atmospheric polarisation are at right angles
to each other. I have made various observations upon this subject
which are reserved for the present; but, pending the more
complete examination of the question, the following facts bearing
upon it may be submitted.

The parallel beam employed in these experiments tracked its
way through the laboratory air, exactly as sunbeams are seen to
do in the dusty air of London. I have reason to believe that a
great portion of the matter thus floating in the laboratory air
consists of organic particles, which are capable of imparting a
perceptibly bluish tint to the air. These also showed, though far
less vividly, all the effects of polarisation obtained with the
incipient clouds. The light discharged laterally from the track
of the illuminating beam was polarised, though not perfectly, the
direction of maximum polarisation being at right angles to the
beam. At all points of the beam, moreover, throughout its entire
length, the light emitted normally was in the same state of
polarisation. Keeping the positions of the Nicol and the selenite
constant, the same colours were observed throughout the entire
beam, when the line of vision was perpendicular to its
length.

The horizontal column of air, thus illuminated, was 18 feet
long, and could therefore be looked at very obliquely. I placed
myself near the end of the beam, as it issued from the electric
lamp, and, looking through the Nicol and selenite more and more
obliquely at the beam, observed the colours fading until they
disappeared. Augmenting the obliquity the colours appeared once
more, but they were now complementary to the former ones.

Hence this beam, like the sky, exhibited a neutral point, on
opposite sides of which the light was polarised in planes at
right angles to each other.

Thinking that the action observed in the laboratory might be
caused, in some way, by the vaporous fumes diffused in its air, I
had the light removed to a room at the top of the Royal
Institution. The track of the beam was seen very finely in the
air of this room, a length of 14 or 15 feet being attainable.
This beam exhibited all the effects observed with the beam in the
laboratory. Even the uncondensed electric light falling on the
floating matter showed, though faintly, the effects of
polarisation.

When the air was so sifted as to entirely remove the visible
floating matter, it no longer exerted any sensible action upon
the light, but behaved like a vacuum. The light is scattered and
polarised by particles, not by molecules or atoms.

By operating upon the fumes of chloride of ammonium, the smoke
of brown paper, and tobacco-smoke, I had varied and confirmed in
many ways those experiments on neutral points, when my attention
was drawn by Sir Charles Wheatstone to an important observation
communicated to the Paris Academy in 1860 by Professor Govi, of
Turin.[Footnote: Comptes Rendus,’ tome li, pp. 360 and
669.]
M. Govi had been led to examine a beam of light sent
through a room in which were successively diffused the smoke of
incense, and tobacco-smoke. His first brief communication stated
the fact of polarisation by such smoke; but in his second
communication he announced the discovery of a neutral point in
the beam, at the opposite sides of which the light was polarised
in planes at right angles to each other.

But unlike my observations on the laboratory air, and unlike
the action of the sky, the direction of maximum polarisation in
M. Govi’s experiments enclosed a very small angle with the axis
of the illuminating beam. The question was left in this
condition, and I am not aware that M. Govi or any other
investigator has pursued it further.

I had noticed, as before stated, that as the clouds formed in
the experimental tube became denser, the polarisation of the
light discharged at right angles to the beam became weaker, the
direction of maximum polarisation becoming oblique to the beam.
Experiments on the fumes of chloride of ammonium gave me also
reason to suspect that the position of the neutral point was not
constant, but that it varied with the density of the illuminated
fumes.

The examination of these questions led to the following new
and remarkable results: The laboratory being well filled with the
fumes of incense, and sufficient time being allowed for their
uniform diffusion, the electric beam was sent through the smoke.
From the track of the beam polarised light was discharged; but
the direction of maximum polarisation, instead of being
perpendicular, now enclosed an angle of only 12° or 13°
with the axis of the beam.

A neutral point, with complementary effects at opposite sides
of it, was also exhibited by the beam. The angle enclosed by the
axis of the beam, and a line drawn from the neutral point to the
observer’s eye, measured in the first instance 66°.

The windows of the laboratory were now opened for some
minutes, a portion of the incense-smoke being permitted to
escape. On again darkening the room and turning on the light, the
line of vision to the neutral point was found to enclose, with
the axis of the beam, an angle of 63°.

The windows were again opened for a few minutes, more of the
smoke being permitted to escape. Measured as before, the angle
referred to was found to be 54°.

This process was repeated three additional times the neutral
point was found to recede lower and lower down the beam, the
angle between a line drawn from the eye to the neutral point and
the axis of the beam falling successively from 54° to
49°, 43° and 33°.

The distances, roughly measured, of the neutral point from the
lamp, corresponding to the foregoing series of observations, were
these :—

1st observation

2 feet 2 inches.

2nd observation

2 feet 6 inches.

3rd observation

2 feet 10 inches.

4th observation

3 feet 2 inches.

5th observation

3 feet 7 inches.

6th observation

4 feet 6 inches.

At the end of this series of
experiments the direction of maximum polarisation had again
become normal to the beam.

The laboratory was next filled with the fumes of gunpowder. In
five successive experiments, corresponding to five different
densities of the gunpowder-smoke, the angles enclosed between the
line of vision to the neutral point and the axis of the beam,
were 63 degrees, 50°, 47°, 42°, and 38°
respectively.

After the clouds of gunpowder had cleared away, the laboratory
was filled with the fumes of common resin, rendered so dense as
to be very irritating to the lungs. The direction of maximum
polarisation enclosed, in this case, an angle of 12°, or
thereabouts, with the axis of the beam. Looked at, as in the
former instances, from a position near the electric lamp, no
neutral point was observed throughout the entire extent of the
beam.

When this beam was looked at normally through the selenite and
Nicol, the ring-system, though not brilliant, was distinct.
Keeping the eye upon the plate of selenite, and the line of
vision perpendicular, the windows were opened, the blinds
remaining undrawn. The resinous fumes slowly diminished, and as
they did so the ring-system became paler. It finally disappeared.
Continuing to look in the same direction, the rings revived, but
now the colours were complementary to the former ones. The
neutral point had passed me in its motion down the beam,
consequent upon the attenuation of the fumes of resin
.

With the fumes of chloride of ammonium substantially the same
results were obtained. Sufficient, however, has been here stated
to illustrate the variability of the position of the neutral
point.[Footnote: Brewster has proved the variability of
the position of the neutral point for skylight with the sun’s
altitude, a result obviously connected with the foregoing
experiments.]

By a puff of tobacco-smoke, or of condensed steam, blown into
the illuminated beam, the brilliancy of the selenite colours may
be greatly enhanced. But with different clouds two different
effects are produced. Let the ring-system observed in the common
air be brought to its maximum strength, and then let an
attenuated cloud of chloride of ammonium be thrown into the beam
at the point looked at; the ring system flashes out with
augmented brilliancy, but the character of the polarisation
remains unchanged. This is also the case when phosphorus, or
sulphur, is burned underneath the beam, so as to cause the fine
particles of phosphorus or of sulphur to rise into the light.
With the sulphur-fumes the brilliancy of the colours is
exceedingly intensified; but in none of these cases is there any
change in the character of the polarisation.

But when a puff of the fumes of hydrochloric acid, hydriodic
acid, or nitric acid is thrown into the beam, there is a complete
reversal of the selenite tints. Each of these clouds twists the
plane of polarisation 90°, causing the centre of the
ring-system to change from black to white, and the rings
themselves to emit their complementary colours. [Footnote:
Sir John Herschel suggested to me that this change of the
polarisation from positive to negative may indicate a change from
polarisation by reflection to polarisation by refraction. This
thought repeatedly occurred to me while looking at the effects;
but it will require much following up before it emerges into
clearness.]

Almost all liquids have motes in them sufficiently numerous to
polarise sensibly the light, and very beautiful effects may be
obtained by simple artificial devices. When, for example, a cell
of distilled water is placed in front of the electric lamp, and a
thin slice of the beam is permitted to pass through it, scarcely
any polarised light is discharged, and scarcely any colour
produced with a plate of selenite. But if a bit of soap be
agitated in the water above the beam, the moment the
infinitesimal particles reach the light the liquid sends forth
laterally almost perfectly polarised light; and if the selenite
be employed, vivid colours flash into existence. A still more
brilliant result is obtained with mastic dissolved in a great
excess of alcohol.

The selenite rings, in fact,
constitute an extremely delicate test as to the collective
quantity of individually invisible particles in a liquid.
Commencing with distilled water, for example, a thick slice of
light is necessary to make the polarisation of its suspended
particles sensible. A much thinner slice suffices for common
water; while, with Bruecke’s precipitated mastic, a slice too
thin to produce any sensible effect with most other liquids,
suffices to bring out vividly the selenite colours.

.

.

.

.

§ 3. THE SKY OF THE
ALPS.

The vision of an object always
implies a differential action on the retina of the observer. The
object is distinguished from surrounding space by its excess or
defect of light in relation to that space. By altering the
illumination, either of the object itself or of its environment,
we alter the appearance of the object. Take the case of clouds
floating in the atmosphere with patches of blue between them.
Anything that changes the illumination of either alters the
appearance of both, that appearance depending, as stated, upon
differential action. Now the light of the sky, being polarised,
may, as the reader of the foregoing pages knows, be in great part
quenched by a Nicol’s prism, while the light of a common cloud,
being unpolarised, cannot be thus extinguished. Hence the
possibility of very remarkable variations, not only in the aspect
of the firmament, which is really changed, but also in the aspect
of the clouds, which have that firmament as a background. It is
possible, for example, to choose clouds of such a depth of shade
that when the Nicol quenches the light behind them, they shall
vanish, being undistinguishable

from the residual dull tint which outlives the extinction of
the brilliancy of the sky. A cloud less deeply shaded, but still
deep enough, when viewed with the naked eye, to appear dark on a
bright ground, is suddenly changed to a white cloud on a dark
ground by the quenching of the light behind it. When a reddish
cloud at sunset chances to float in the region of maximum
polarisation, the quenching of the surrounding light causes it to
flash with a brighter crimson. Last Easter eve the Dartmoor sky,
which had just been cleansed by a snow-storm, wore a very wild
appearance. Round the horizon it was of steely brilliancy, while
reddish cumuli and cirri floated southwards. When the sky was
quenched behind them these floating masses seemed like dull
embers suddenly blown upon; they brightened like a fire.

In the Alps we have the most magnificent examples of crimson
clouds and snows, so that the effects just referred to may be
here studied under the best possible conditions. On August 23,
1869, the evening Alpenglow was very fine, though it did not
reach its maximum depth and splendour. The side of the Weisshorn
seen from the Bel Alp, being turned from the sun, was tinted
mauve; but I wished to observe one of the rose-coloured
buttresses of the mountain. Such a one was visible from a point a
few hundred feet above the hotel. The Matterhorn also, though for
the most part in shade, had a crimson projection, while a deep
ruddy red lingered along its western shoulder. Four distinct
peaks and buttresses of the Dom, in addition to its dominant head
— all covered with pure snow — were reddened by the
light of sunset. The shoulder of the Alphubel was similarly
coloured, while the great mass of the Fletschorn was all a-glow,
and so was the snowy spine of the Monte Leone.

Looking at the Weisshorn through the Nicol, the glow of its
protuberance was strong or weak according to the position of the
prism. The summit also underwent striking changes. In one
position of the prism it exhibited a pale white against a dark
background; in the rectangular position it was a dark mauve
against a light background. The red of the Matterhorn changed in
a similar manner; but the whole mountain also passed through
wonderful changes of definition. The air at the time was filled
with a silvery haze, in which the Matterhorn almost disappeared.
This could be wholly quenched by the Nicol, and then the mountain
sprang forth with astonishing solidity and detachment from the
surrounding air. The changes of the Dom were still more
wonderful. A vast amounts of light could be removed from the sky
behind it, for it occupied the position of maximum polarisation.
By a little practice with the Nicol it was easy to render the
extinction of the light, or its restoration, almost
instantaneous. When the sky was quenched, the four minor peaks
and buttresses, and the summit of the Dom, together with the
shoulder of the Alphubel, glowed as if set suddenly on fire. This
was immediately dimmed by turning the Nicol through an angle of
90°. It was not the stoppage of the light of the sky behind
the mountains alone which produced this startling effect; the air
between them and me was highly opalescent, and the quenching of
this intermediate glare augmented remarkably the distinctness of
the mountains.

On the morning of August 24 similar effects were finely shown.
At 10 A.M. all three mountains, the Dom, the Matterhorn, and the
Weisshorn, were powerfully affected by the Nicol. But in this
instance also, the line drawn to the Dom being very nearly
perpendicular to the solar beams, the effects on this mountain
were

most striking. The grey summit of the Matterhorn, at the same
time, could scarcely be distinguished from the opalescent haze
around it; but when the Nicol quenched the haze, the summit
became instantly isolated, and stood out in bold definition. It
is to be remembered that in the production of these effects the
only things changed are the sky behind, and the luminous haze in
front of the mountains; that these are changed because the light
emitted from the sky and from the haze is plane polarised light,
and that the light from the snows and from the mountains, being
sensibly unpolarised, is not directly affected by the Nicol. It
will also be understood that it is not the interposition of the
haze as an opaque body that renders the mountains
indistinct, but that it is the light of the haze which
dims and bewilders the eye, and thus weakens the definition of
objects seen through it.

These results have a direct bearing upon what artists call
‘aerial perspective.’ As we look from the summit of Mont Blanc,
or from a lower elevation, at the serried crowd of peaks,
especially if the mountains be darkly coloured — covered
with pines, for example — every peak and ridge is separated
from the mountains behind it by a thin blue haze which renders
the relations of the mountains as to distance unmistakable. When
this haze is regarded through the Nicol perpendicular to the
sun’s rays, it is in many cases wholly quenched, because the
light which it emits in this direction is wholly polarised. When
this happens, aerial perspective is abolished, and mountains very
differently distant appear to rise in the same vertical plane.
Close to the Bel Alp for instance, is the gorge of the Massa, and
beyond the gorge is a high ridge darkened by pines. This ridge
may be projected upon the dark slopes at the opposite side of the
Rhone valley, and between both we have the blue haze referred to,
throwing the distant mountains far away. But at certain hours of
the day the haze may be quenched, and then the Massa ridge and
the mountains beyond the Rhone seem almost equally distant from
the eye. The one appears, as it were, a vertical continuation of
the other. The haze varies with the temperature and humidity of
the atmosphere. At certain times and places it is almost as blue
as the sky itself; but to see its colour, the attention must be
withdrawn from the mountains and from the trees which cover them.
In point of fact, the haze is a piece of more or less perfect
sky; it is produced in the same manner, and is subject to the
same laws, as the firmament itself. We live in the sky, not under
it.

These points were further elucidated by the deportment of the
selenite, plate, with which the readers of the foregoing pages
are so well acquainted. On some of the sunny days of August the
haze in the valley of the Rhone, as looked at from the Bel Alp,
was very remarkable. Towards evening the sky above the mountains
opposite to my place of observation yielded a series of the most
splendidly-coloured iris-rings; but on lowering the selenite
until it had the darkness of the pines at the opposite side of
the Rhone ‘valley, instead of the darkness of space, as a
background, the colours were not much diminished in brilliancy. I
should estimate the distance across the valley, as the crow
flies, to the opposite mountain, at nine miles; so that a body of
air of this thickness can, under favourable circumstances,
produce chromatic effects of polarisation almost as vivid as
those produced by the sky itself.

Again: the light of a landscape, as of most other things,
consists of two parts; the one, coming purely from superficial
reflection, is always of the same colour

as the light which falls upon the landscape; the other Part
reaches us from a certain depth within the objects which compose
the landscape, and it is this portion of the total light which
gives these objects their distinctive colours. The white light of
the sun enters all substances to a certain depth, and is partly
ejected by internal reflection; each distinct substance absorbing
and reflecting the light, in accordance with the laws of its own
molecular constitution. Thus the solar light is sifted by the
landscape, which appears in such colours and variations of colour
as, after the sifting process, reach the observer’s eye. Thus the
bright green of grass, or the darker colour of the pine, never
comes to us alone, but is always mingled with an amounts of light
derived from superficial reflection. A certain hard brilliancy is
conferred upon the woods and meadows by this
superficially-reflected light. Under certain circumstances, it
may be quenched by a Nicol’s prism, and we then obtain the true
colour of the grass and foliage. Trees and meadows, thus
regarded, exhibit a richness and softness of tint which they
never show as long as the superficial light is permitted to
mingle with the true interior emission. The needles of the pines
show this effect very well, large-leaved trees still better;
while a glimmering field of maize exhibits the most extraordinary
variations when looked at through the rotating Nicol.

Thoughts and questions like those here referred to took me, in
August 1869, to the top of the Aletschhorn. The effects described
in the foregoing paragraphs were for the most part reproduced on
the summit of the mountain. I scanned the whole of the sky with
my Nicol. Both alone, and in conjunction with the selenite, it
pronounced the perpendicular to the solar beams to be the
direction of maximum polarisation.

But at no portion of the firmament was the polarisation
complete. The artificial sky produced in the experiments recorded
in the preceding pages could, in this respect, be rendered far
more perfect than the natural one; while the gorgeous ‘residual
blue’ which makes its appearance when the polarisation of the
artificial sky ceases to be perfect, was strongly contrasted with
the lack-lustre hue which, in the case of the firmament, outlived
the extinction of the brilliancy. With certain substances,
however, artificially treated, this dull residue may also be
obtained.

All along the arc from the Matterhorn to Mont Blanc the light
of the sky immediately above the mountains was powerfully acted
upon by the Nicol. In some cases the variations of intensity were
astonishing. I have already said that a little practice enables
the observer to shift the Nicol from one position to another so
rapidly as to render the alternative extinction and restoration
of the light immediate. When this was done along the arc to which
I have referred, the alternations of light and darkness resembled
the play of sheet lightning behind the mountains. There was an
element of awe connected with the suddenness with which the
mighty masses, ranged along the line referred to, changed their
aspect and definition under the operation of the prism.

—–

The physical reason of the blueness of both natural and
artificial skies is, I trust, correctly given in the essay on the
Scientific use of the Imagination published in the second volume
of these Fragments.

.

.

.

.

——————–

.

.


V. ON DUST AND DISEASE.

[Footnote: A
discourse delivered before the Royal Institution of Great
Britain, January 21, 1870.]

Experiments on Dusty
Air.

SOLAR light, in passing through
a dark room, reveals its track by illuminating the dust floating
in the air. ‘The sun,’ says Daniel Culverwell, ‘discovers atomes,
though they be invisible by candle-light, and makes them dance
naked in his beams.’

In my researches on the decomposition of vapours by light, I
was compelled to remove these ‘atoms’ and this dust. It was
essential that the space containing the vapours should embrace no
visible thing — that no substance capable of scattering
light in the slightest sensible degree should, at the outset of
an experiments, be found in the wide ‘experimental tube’ in which
the vapour was enclosed.

For a long time I was troubled by the appearance there of
floating matter, which, though invisible in diffuse daylight, was
at once revealed by a powerfully condensed beam. Two U-tubes were
placed in succession in the path of the air, before it entered
the liquid whose vapour was to be carried into the experimental
tube. One of the U-tubes contained fragments of marble wetted
with a strong solution of caustic potash; the other, fragments of
glass wetted with concentrated sulphuric acid which, while
yielding no vapour of its own, powerfully absorbs the aqueous
vapour of the air. [Footnote: The apparatus is figured at
p. 98.]
To my astonishment, the air of the Royal
Institution, sent through these tubes at a rate sufficiently slow
to dry it, and to remove its carbonic acid, carried into the
experimental tube a considerable amounts of mechanically
suspended matter, which was illuminated when the beam passed
through the tube. The effect was substantially the same when the
air was permitted to bubble through the liquid acid, and through
the solution of potash.

I tried to intercept this floating matter in various ways; and
on October 5, 1868, prior to sending the air through the drying
apparatus, it was carefully permitted to pass over the tip of a
spirit-lamp flame. The floating matter no longer appeared, having
been burnt up by the flame. It was therefore organic matter. I
was by no means prepared for this result; having previously
thought that the dust of our air was, in great part, inorganic
and non-combustible. [Footnote: According to an analysis
kindly furnished to me by Dr. Percy, the dust collected from
the walls
of the British Museum contains fully 50 per cent.
of inorganic matter. I have every confidence in the results of
this distinguished chemist; they show that the floating
dust of our rooms is, as it were, winnowed from the heavier
matter. As bearing directly upon this point I may quote the
following passage from Pasteur: ‘Mais ici se présente une
remarque: la poussière que Pon trouve à la surface
de tous les corps est soumise constamment à des courants
d’air, qui doivent soulever des particules les plus
légères, au nombre desquelles se trouvent, sans
doute, de préférence les corpuscules
organisés, oeufs ou spores, moins lourds
généralement que les particules
minérales.’]

I had constructed a small gas-furnace, now much employed by
chemists, containing a platinum tube, which could be heated to
vivid redness. [Footnote: Pasteur was, I believe, the
first to employ such a tube.]
The tube contained a roll of
platinum gauze, which, while it permitted the air to pass through
it, ensured the practical contact of the dust with the
incandescent metal. The air of the laboratory was permitted to
enter the experimental tube, sometimes through the cold, and
sometimes through the heated, tube of platinum. In the first
column of the following fragment of a long table the quantity of
air operated on is expressed by the depression of the mercury
gauge of the air-pump. In the second column the condition of the
platinum tube is mentioned, and in the third the state of the air
in the experimental tube.

Quantity of air

State of platinum
tube

State of experimental
tube

15 inches

Cold

Full of particles.

30 inches

Red-hot

Optically empty.

The phrase ‘optically
empty’ shows that when the conditions of perfect combustion were
present, the floating matter totally disappeared.

—–

In a cylindrical beam, which strongly illuminated the dust of
the laboratory, I placed an ignited spirit-lamp. Mingling with
the flame, and round its rim, were seen curious wreaths of
darkness resembling an intensely black smoke. On placing the
flame at some distance below the beam, the same dark masses
stormed upwards. They were blacker than the blackest smoke ever
seen issuing from the funnel of a steamer; and their resemblance
to smoke was so perfect as to lead the most practised observer to
conclude that the apparently pure flame of the alcohol lamp
required but a beam of sufficient intensity to reveal its clouds
of liberated carbon.

But is the blackness smoke? This question presented itself in
a moment and was thus answered: A red-hot poker was placed
underneath the beam: from it the black wreaths also ascended. A
large hydrogen flame was next employed, and it produced those
whirling masses of darkness, far more copiously than either the
spirit-flame or poker. Smoke was therefore out of the question.
[Footnote: In none of the public rooms of the United
States where I had the honour to lecture was this experiment
made. The organic dust was too scanty. Certain rooms in England
— the Brighton Pavilion, for example — also lack the
necessary conditions.]

What, then, was the blackness? It was simply that of stellar
space; that is to say, blackness resulting from the absence from
the track of the beam of all matter competent to scatter its
light. When the flame was placed below the beam the floating
matter was destroyed in situ; and the air, freed from this
matter, rose into the beam, jostled aside the illuminated
particles, and substituted for their light the darkness due to
its own perfect transparency. Nothing could more forcibly
illustrate the invisibility of the agent which renders all things
visible. The beam crossed, unseen, the black chasm formed by the
transparent air, while, at both sides of the gap, the
thick-strewn particles shone out like a luminous solid under the
powerful illumination.

It is not, however, necessary to burn the particles to produce
a stream of darkness. Without actual combustion, currents may be
generated which shall displace the floating matter, and appear
dark amid the surrounding brightness. I noticed this effect first
on placing a red-hot copper ball below the beam, and permitting
it to remain there until its temperature had fallen below that of
boiling water. The dark currents, though much enfeebled, were
still produced. They may also be produced by a flask filled with
hot water.

To study this effect a platinum wire was stretched across the
beam, the two ends of the wire being connected with the two poles
of a voltaic battery. To regulate the strength of the current a
rheostat was placed in the circuit. Beginning with a feeble
current the temperature of the wire was gradually augmented; but
long before it reached the heat of ignition, a flat stream of air
rose from it, which when looked at edgeways appeared darker and
sharper than one of the blackest lines of Fraunhofer in the
purified spectrum. Right and left of this dark vertical band the
floating matter rose upwards, bounding definitely the
non-luminous stream of air. What is the explanation? Simply this:
The hot wire rarefied the air in contact with it, but it did not
equally lighten the floating matter. The convection current of
pure air therefore passed upwards among the inert particles,
dragging them after it right and left, but forming between them
an impassable black partition. This elementary experiments
enables us to render an account of the dark currents produced by
bodies at a temperature below that of combustion.

But when the platinum wire is intensely heated, the floating
matter is not only displaced, but destroyed. I stretched a wire
about 4 inches long through the air of an ordinary glass shade
resting on cotton-wool, which also surrounded the rim. The wire
being raised to a white heat by an electric current, the air
expanded, and some of it was forced through the cotton-wool. When
the current was interrupted, and the air within the shade cooled,
the returning air did not carry motes along with it, being
filtered by the wool. At the beginning of this experiments the
shade was charged with floating matter; at the end of half an
hour it was optically empty.

On the wooden base of a cubical glass shade, a cubic foot in
volume, upright supports were fixed, and from one support to the
other 38 inches of platinum wire were stretched in four parallel
lines. The ends of the platinum wire were soldered to two stout
copper wires which passed through the base of the shade and could
be connected with a battery. As in the last experiments the shade
rested upon cotton-wool. A beam sent through the shade revealed
the suspended matter. The platinum wire was then raised to
whiteness. In five minutes there was a sensible diminution of the
matter, and in ten minutes it was totally consumed.

Oxygen, hydrogen, nitrogen, carbonic acid, so prepared as to
exclude all floating particles, produce, when poured or blown
into the beam, the darkness of stellar space. Coal-gas does the
same. An ordinary glass shade, placed in the air with its mouth
downwards, permits the track of the beam to be seen crossing it.
When coal-gas or hydrogen is allowed to enter the shade by a tube
reaching to its top, the gas gradually fills the shade from above
downwards. As soon as it occupies the space crossed by the beam,
the luminous track is abolished. Lifting the shade so as to bring
the common boundary of gas and air above the beam, the track
flashes forth. After the shade is full, if it be inverted, the
pure gas passes upwards like a black smoke among the illuminated
particles.

.

The Germ Theory of Contagious
Disease.

There is no respite to our
contact with the floating matter of the air; and the wonder is,
not that we should suffer occasionally from its presence, but
that so small a portion of it, and even that but rarely diffused
over large areas, should appear to be deadly to man. And what is
this portion? It was some time ago the current belief that
epidemic diseases generally were propagated by a kind of malaria,
which consisted of organic matter in a state of motor-decay; that
when such matter was taken into the body through the lungs, skin,
or stomach, it had the power of spreading there the destroying
process by which itself had been assailed. Such a power was
visibly exerted in the case of yeast. A little leaven was seen to
leaven the whole lump — a mere speck of matter, in this
supposed state of decomposition, being apparently competent to
propagate indefinitely its own decay. Why should not a bit of
rotten malaria act in a similar manner within the human frame? In
1836 a very wonderful reply was given to this question. In that
year Cagniard de la Tour discovered the yeast-plant
— a living organism, which when placed in a proper medium
feeds, grows, and reproduces itself, and in this way carries on
the process which we name fermentation. By this striking
discovery fermentation was connected with organic
growth.

Schwann, of Berlin, discovered the yeast-plant independently
about the same time; and in February, 1837, he also announced the
important result, that when a decoction of meat is effectually
screened from ordinary air, and supplied solely with calcined
air, putrefaction never sets in. Putrefaction, therefore, he
affirmed to be caused, not by the air, but by something which
could be destroyed by a sufficiently high temperature. The
results of Schwann were confirmed by the independent experiments
of Helmholtz, Ure, and Pasteur, while other methods, pursued by
Schultze, and by Schroeder and Dusch, led to the same result.

But as regards fermentation, the
minds of chemists, influenced probably by the great authority of
Gay-Lussac, fell back upon the old notion of matter in a state of
decay. It was not the living yeast-plant, but the dead or dying
parts of it, which, assailed by oxygen, produced the
fermentation. Pasteur, however, proved the real ‘ferments,’
mediate or immediate, to be organised beings which find in the
reputed ferments their necessary food.

Side by side with these researches and discoveries, and
fortified by them and others, has run the germ theory of
epidemic disease. The notion was expressed by Kircher, and
favoured by Linnaeus, that epidemic diseases may be due to germs
which float in the atmosphere, enter the body, and produce
disturbance by the development within the body of parasitic life.
The strength of this theory consists in the perfect parallelism
of the phenomena of contagious disease with those of life. As a
planted acorn gives birth to an oak, competent to produce a whole
crop of acorns, each gifted with the power of reproducing its
parent tree; and as thus from a single seedling a whole forest
may spring; so, it is contended, these epidemic diseases
literally plant their seeds, grow, and shake abroad new germs,
which, meeting in the human body their proper food and
temperature, finally take possession of whole populations. There
is nothing to my knowledge in pure chemistry which resembles the
power of propagation and self-multiplication possessed by the
matter which produces epidemic disease. If you sow wheat you do
not get barley; if you sow small-pox you do not get
scarlet-fever, but small-pox indefinitely multiplied, and nothing
else. The matter of each contagious disease reproduces itself as
rigidly as if it were (as Miss Nightingale puts it) dog or
cat.

.

Parasitic Diseases of Silkworms.
Pasteur’s Researches.

It is admitted on all hands
that some diseases are the product of parasitic growth. Both in
man and in lower creatures, the existence of such diseases has
been demonstrated. I am enabled to lay before you an account of
an epidemic of this kind, thoroughly investigated and
successfully combated by M. Pasteur. For fifteen years a plague
had raged among the silkworms of France. They had sickened and
died in multitudes, while those that succeeded in spinning their
cocoons furnished only a fraction of the normal quantity of silk.
In 1853 the silk culture of France produced a revenue of one
hundred and thirty millions of francs. During the twenty previous
years the revenue had doubled itself, and no doubt was
entertained as to its further augmentation. The weight of the
cocoons produced in 1853 was 26,000,000 kilogrammes; in 1865 it
had fallen to 4,000,000, the fall entailing, in a single year, a
loss of 100,000,000 francs.

The country chiefly smitten by this calamity happened to be
that of the celebrated chemist Dumas, now perpetual secretary of
the French Academy of Sciences. He turned to his friend,
colleague, and pupil, Pasteur, and besought him, with an
earnestness which the circumstances rendered almost personal, to
undertake the investigation of the malady. Pasteur at this time
had never seen a silkworm, and he urged his inexperience in reply
to his friend. But Dumas knew too well the qualities needed for
such an enquiry to accept Pasteur’s reason for declining it.
‘Je mets,’ said he, ‘un prix extréme à
voir votre attention fixée sur la question qui
intéresse mon pauvre pays; la misére surpasse tout
ce que vous pouvez imaginer.’ Pamphlets about the plague had been
showered upon the public, the monotony of waste paper being
broken, at rare intervals, by a more or less useful publication.
‘The Pharmacopoeia of the Silkworm,’ wrote M. Cornalia in
1860, ‘is now as complicated as that of man. Gases,
liquids, and solids have been laid under contribution. From
chlorine to sulphurous acid, from nitric acid to rum, from sugar
to sulphate of quinine, — all has been invoked in behalf of
this unhappy insect.’ The helpless cultivators, moreover,
welcomed with ready trustfulness every new remedy, if only
pressed upon them with sufficient hardihood. It seemed impossible
to diminish their blind confidence in their blind guides. In 1863
the French Minister of Agriculture signed an agreement to pay
500,000 francs for the use of a remedy, which its promoter
declared to be infallible. It was tried in twelve different
departments of France, and found perfectly useless. In no single
instance was it successful. It was under these circumstances that
M. Pasteur, yielding to the entreaties of his friend, betook
himself to Alais in the beginning of June, 1865. As regards silk
husbandry, this was the most important department in France, and
it was the most sorely smitten by the plague.

The silkworm had been previously attacked by
muscardine, a disease proved by Bassi to be caused by a
vegetable parasite. This malady was propagated annually by the
parasitic spores. Wafted by winds they often sowed the disease in
places far removed from the centre of infection. Muscardine is
now said to be very rare, a deadlier malady having taken its
place. This new disease is characterised by the black spots which
cover the silkworms; hence the name pébrine, first
applied to the plague by M. de Quatrefages, and adopted by
Pasteur. Pébrine declares itself in the stunted and
unequal growth of the worms, in the languor of their movements,
in their fastidiousness as regards food, and in their premature
death. The course of discovery as regards the epidemic is this:
In 1849 Guérin Méneville noticed in the blood of
silkworms vibratory corpuscles, which he supposed from their
motions to be endowed with independent life. Filippi, however,
showed that the motion of the corpuscles was the well-known
Brownian motion; but he committed the error of supposing the
corpuscles to be normal to the life of the insect. Possessing the
power of indefinite self-multiplication, they are really the
cause of its mortality — the form and substance of its
disease. This was well described by Cornalia; while Lebert and
Frey subsequently found the corpuscles not only in the blood, but
in all the tissues of the insect. Osimo, in 1857, discovered them
in the eggs; and on this observation Vittadiani founded, in 1859,
a practical method of distinguishing healthy from diseased eggs.
The test often proved fallacious, and it was never extensively
applied.

These living corpuscles take possession of the intestinal
canal, and spread thence throughout the body of the worm. They
fill the silk cavities, the stricken insect often going
automatically through the motions of spinning, without any
material to work upon. Its organs, instead of being filled with
the clear viscous liquid of the silk, are packed to distension by
the corpuscles. On this feature of the plague Pasteur fixed his
entire attention. The cycle of the silkworm’s life is briefly
this: From the fertile egg comes the little worm, which grows,
and casts its skin. This process of moulting is repeated two or
three times at intervals during the life of the insect. After the
last moulting the worm climbs the brambles placed to receive it,
and spins among them its cocoon. It passes thus into a chrysalis;
the chrysalis becomes a moth, and the moth, when liberated, lays
the eggs which form the starting-point of a new cycle. Now
Pasteur proved that the plague-corpuscles might be incipient in
the egg, and escape detection; they might also be germinal in the
worm, and still baffle the microscope. But as the worm grows, the
corpuscles grow also, becoming larger and more defined. In the
aged chrysalis they are more pronounced than in the worm; while
in the moth, if either the egg or the worm from which it comes
should have been at all stricken, the corpuscles infallibly
appear, offering no difficulty of detection. This was the first
great point made out in 1865 by Pasteur. The Italian naturalists,
as aforesaid, recommended the examination of the eggs before
risking their incubation. Pasteur showed that both eggs and worms
might be smitten, and still pass muster, the culture of such eggs
or such worms being sure to entail disaster. He made the moth his
starting-point in seeking to regenerate the race.

Pasteur made his first communication on this subject to the
Academy of Sciences in September, 1865. It raised a cloud of
criticism. Here, forsooth, was a chemist rashly quitting his
proper métier and presuming to lay down the law for the
physician and biologist on a subject which was eminently theirs.
‘On trouva étrange que je fusse si peu au courant de
la question; on m’opposa des travaux qui avaient paru depuis
longtemps en Italie, dont les résultats montraient
l’inutilité de mes efforts, et l’impossibilité
d’arriver à un résultat pratique dans la direction
que je m’étais engagé. Que mon ignorance fut grande
au sujet des recherches sans nombre qui avaient paru depuis
quinze années.’ Pasteur heard the buzz, but he continued
his work. In choosing the eggs intended for incubation, the
cultivators selected those produced in the successful
‘educations’ of the year. But they could not understand the
frequent and often disastrous failures of their selected eggs;
for they did not know, and nobody prior to Pasteur was competent
to tell them, that the finest cocoons may envelope doomed
corpusculous moths. It was not, however, easy to make the
cultivators accept new guidance. To strike their imagination, and
if possible determine their practice, Pasteur hit upon the
expedient of prophecy. In 1866 he inspected, at St.
Hippolyte-du-Fort, fourteen different parcels of eggs intended
for incubation. Having examined a sufficient number of the moths
which produced these eggs, he wrote out the prediction of what
would occur in 1867, and placed the prophecy as a sealed letter
in the hands of the Mayor of St. Hippolyte.

In 1867 the cultivators communicated to the mayor their
results. The letter of Pasteur was then opened and read, and it
was found that in twelve out of fourteen cases there was absolute
conformity between his prediction and the observed facts. Many of
the groups had perished totally; the others had perished almost
totally; and this was the prediction of Pasteur. In two out of
the fourteen cases, instead of the prophesied destruction, half
an average crop was obtained. Now, the parcels of eggs here
referred to were considered healthy by their owners. They had
been hatched and tended in the firm hope that the labour expended
on them would prove remunerative. The application of the
moth-test for a few minutes in 1866, would have saved the labour
and averted the disappointment. Two additional parcels of eggs
were at the same time submitted to Pasteur. He pronounced them
healthy; and his words were verified by the production of an
excellent crop. Other cases of prophecy still more remarkable,
because more circumstantial, are recorded in Pasteur’s work.

Pasteur subjected the development of the corpuscles to a
searching investigation, and followed out with admirable skill
and completeness the various modes by which the plague was
propagated. From moths perfectly free from corpuscles he obtained
healthy worms, and selecting 10, 20, 30, 50, as the case might
be, he introduced into the worms the corpusculous matter. It was
first permitted to accompany the food. Let its take a single
example out of many. Rubbing up a small corpusculous worm in
water, he smeared the mixture over the mulberry-leaves. Assuring
himself that the leaves had been eaten, he watched the
consequences from day to day. Side by side with the infected
worms he reared their fellows, keeping them as much as possible
out of the way of infection. These constituted his ‘lot
témoin,’ — his standard of comparison. On April 16,
1868, he thus infected thirty worms. Up to the 23rd they remained
quite well. On the 25th they seemed well, but on that day
corpuscles were found in the intestines of two of them. On the
27th, or eleven days after the infected repast, two fresh worms
were examined, and not only was the intestinal canal found in
each case invaded, but the silk organ itself was charged with
corpuscles. On the 28th the twenty-six remaining worms were
covered by the black spots of pébrine. On the 30th
the difference of size between the infected and non-infected
worms was very striking, the sick worms being not more than
two-thirds of the bulk of the healthy ones. On May 2 a worm which
had just finished its fourth moulting was examined. Its whole
body was so filled with the parasite as to excite astonishment
that it could live.

The disease advanced, the worms died and were examined, and on
May 11 only six out of the thirty remained. They were the
strongest of the lot, but on being searched they also were found
charged with corpuscles. Not one of the thirty worms had escaped;
a single meal had poisoned them all. The standard lot, on the
contrary, spun their fine cocoons, two only of their moths being
proved to contain any trace of the parasite, which had doubtless
been introduced during the rearing of the worms.

As his acquaintance with the subject increased, Pasteur’s
desire for precision augmented, and he finally counted the
growing number of corpuscles seen in the field of his microscope
from day to day. After a contagious repast the number of worms
containing the parasite gradually augmented until finally it
became cent. per cent. The number of corpuscles would at the same
time rise from 0 to 1, to 10, to 100, and sometimes even to 1,000
or 1,500 in the field of his microscope. He then varied the mode
of infection. He inoculated healthy worms with the corpusculous
matter, and watched the consequent growth of the disease. He
proved that the worms inoculate each other by the infliction of
visible wounds with their claws. In various cases he washed the
claws, and found corpuscles in the water. He demonstrated the
spread of infection by the simple association of healthy and
diseased worms. By their claws and their dejections, the diseased
worms spread infection. It was no hypothetical infected medium
— no problematical pythogenic gas — that killed the
worms, but a definite organism. The question of infection at a
distance was also examined, and its existence demonstrated. As
might be expected from Pasteur’s antecedents, the investigation
was exhaustive, the skill and beauty of his manipulation finding
fitting correlatives in the strength and clearness of his
thought.

The following quotation from Pasteur’s work clearly shows the
relation in which his researches stand to the important question
on which he was engaged:

—–

Place (he says) the most skilful educator, even the most
expert microscopist, in presence of large educations which
present the symptoms described in our experiments; his judgment
will necessarily be erroneous if he confines himself to the
knowledge which preceded my researches. The worms will not
present to him the slightest spot of pébrine; the
microscope will not reveal the existence of corpuscles; the
mortality of the worms will be null or insignificant; and the
cocoons leave nothing to be desired. Our observer would,
therefore, conclude without hesitation that the eggs produced
will be good for incubation. The truth is, on the contrary, that
all the worms of these fine crops have been poisoned; that from
the beginning they carried in them the germ of the malady; ready
to multiply itself beyond measure in the chrysalides and the
moths, thence to pass into the eggs and smite with sterility the
next generation. And what is the first cause of the evil
concealed under so deceitful an exterior? In our experiments we
can, so to speak, touch it with our fingers. It is entirely the
effect of a single corpusculous repast; an effect more or less
prompt according to the epoch of life of the worm that has eaten
the poisoned food.

—–

Pasteur describes in detail his method of securing healthy
eggs. It is nothing less than a mode of restoring to France her
ancient silk husbandry. The justification of his work is to be
found in the reports which reached him of the application and the
unparalleled success of his method, while editing his researches
for final publication. In both France and Italy his method has
been pursued with the most surprising results. But it was an
up-hill fight which led to this triumph.

‘Ever,’ he says, ‘since the commencement of these
researches, I have been exposed to the most obstinate and unjust
contradictions; but I have made it a duty to leave no trace of
these conflicts in this book.’ And in reference to parasitic
diseases, generally, he uses the following weighty words: ‘Il est
au pouvoir de l’homme de faire disparaitre de la surface du globe
les maladies parasitaires, si, comme c’est ma conviction, la
doctrine des générations spontanées est une
chimère.’

Pasteur dwells upon the ease with which an island like Corsica
might be absolutely isolated from the silkworm epidemic. And with
regard to other epidemics, Mr. Simon describes an extraordinary
case of insular exemption, for the ten years extending from 1851
to 1860. Of the 627 registration districts of England, one only
had an entire escape from diseases which, in whole or in part,
were prevalent in all the others: ‘In all the ten years it had
not a single death by measles, nor a single death by small-pox,
nor a single death by scarlet-fever. And why? Not because of its
general sanitary merits, for it had an average amounts of other
evidence of unhealthiness. Doubtless, the reason of its escape
was that it was insular. It was the district of the Scilly Isles;
to which it was most improbable that any febrile contagion should
come from without. And its escape is an approximative proof that,
at least for those ten years, no contagium of measles, nor
any contagium of scarlet-fever, nor any contagium
of smallpox had arisen spontaneously within its limits.’ It may
be added that there were only seven districts in England in which
no death from diphtheria occurred, and that, of those seven
districts, the district of the Scilly Isles was one.

A second parasitic disease of silkworms, called in France la
flacherie
, co-existent with pébrine, but quite
distinct from it, has also been investigated by Pasteur. Enough,
however, has been said to send the reader interested in these
questions to the original volumes for further information. To one
important practical point M. Pasteur, in a letter to myself,
directs attention:

—–

Permettez-moi de terminer ces quelques lignes que je dois
dicter, vaincu que je suis par la maladie, en vous faisant
observer que vous rendriez service aux Colonies de la
Grande-Bretagne en répandant la connaissance de ce livre,
et des principes que j’établis touchant la maladie des
vers à soie. Beaucoup de ces colonies pourraient cultiver
le mûrier avec succés, et, en jetant les yeux sur
mon ouvrage, vous vous convaincrez aisement qu’il est facile
aujourd’hui, nonseulement d’éloigner la maladie
régnante, mais en outre de donner aux récoltes de
la soie une prospérité qu’elles n’ont jamais
eue.

Origin and Propagation of Contagious
Matter.

Prior to Pasteur, the most
diverse and contradictory opinions were entertained as to the
contagious character of pébrine; some stoutly
affirmed it, others as stoutly denied it. But on one point all
were agreed. I They believed in the existence of a deleterious
medium, rendered epidemic by some occult and mysterious
influence, to which was attributed the cause of the disease.’
Those acquainted with our medical literature will not fail to
observe an instructive analogy here. We have on the one side
accomplished writers ascribing epidemic diseases to ‘deleterious
media’ which arise spontaneously in crowded hospitals and
ill-smelling drains. According to them, the contagia of
epidemic disease are formed de novo in a putrescent
atmosphere. On the other side we have writers, clear, vigorous,
with well-defined ideas and methods of research, contending that
the matter which produces epidemic disease comes always from a
parent stock. It behaves as germinal matter, and they do not
hesitate to regard it as such. They no more believe in the
spontaneous generation of such diseases, than they do in the
spontaneous generation of mice. Pasteur, for example, found that
pébrine had been known for an indefinite time as a
disease among silkworms. The development of it which he combated
was merely the expansion of an already existing power — the
bursting into open conflagration of a previously smouldering
fire. There is nothing surprising in this. For though epidemic
disease requires a special contagium to produce it,
surrounding conditions must have a potent influence on its
development. Common seeds may be duly sown, but the conditions of
temperature and moisture may be such as to restrict, or
altogether prevent, the subsequent growth. Looked at, therefore,
from the point of view of the germ theory, the exceptional energy
which epidemic disease from time to time exhibits, is in harmony
with the method of Nature. We sometimes hear diphtheria spoken of
as if it were a new disease of the last twenty years; but Mr.
Simon tells me that about three centuries ago tremendous
epidemics of it began to rage in Spain (where it was named
Garrotillo), and soon afterwards in Italy; and that since
that time the disease has been well known to all successive
generations of doctors. In or about 1758, for instance, Dr.
Starr, of Liskeard, in a communication to the Royal Society,
particularly described the disease, with all the characters which
have recently again become familiar, but under the name of
morbus strangulatorius, as then severely epidemic in
Cornwall. This fact is the more interesting, as diphtheria, in
its more modern reappearance, again showed predilection for that
remote county. Many also believe that the Black Death, of five
centuries ago, has disappeared as mysteriously as it came; but
Mr. Simon finds that it is believed to be prevalent at this hour
in some of the north-western parts of India.

Let me here state an item of my own experience. When I was at
the Bel Alp in 1869, the English chaplain received letters
informing him of the breaking out of scarlet-fever among his
children. He lived, if I remember rightly, on the healthful
eminence of Dartmoor, and it was difficult to imagine how
scarlet-fever could have been wafted to the place. A drain ran
close to his house, and on it his suspicions were manifestly
fixed. Some of our medical writers would fortify him in this
notion, and thus deflect him from the truth, while those of
another, and, in my opinion, a wiser school, would deny to a
drain, however foul, the power of generating de novo a specific
disease. After close enquiry he recollected that a hobby-horse
had been used both by his boy and another, who, a short time
previously, had passed through scarlet-fever.

Drains and cesspools, indeed, are by no means in such evil
odour as they used to be. A fetid Thames and a low death-rate
occur from time to time together in London. For, if the special
matter or germs of epidemic disorder be not present, a corrupt
atmosphere, however obnoxious otherwise, will not produce the
disorder. But, if the germs be present, defective drains and
cesspools become the potent distributors of disease and death.
Corrupted air may promote an epidemic, but cannot produce it. On
the other hand, through the transport of the special germ or
virus, disease may develop itself in regions where the drainage
is good and the atmosphere pure.

If you see a new thistle growing in your field, you feel sure
that its seed has been wafted thither. Just as sure does it seem
that the contagious matter of epidemic disease has been
transplanted to the place where it newly appears. With a
clearness and conclusiveness s not to be surpassed, Dr. William
Budd has traced such diseases from place to place; showing how
they plant themselves, at distinct foci, among populations
subjected to the same atmospheric influences, just as grains of
corn might be carried in the pocket and sown. Hildebrand, to
whose remarkable work, ‘Du Typhus contagieux,’ Dr. de Mussy has
directed my attention, gives the following striking case, both of
the durability and the transport of the virus of scarlatina: ‘Un
habit noir que j’avais en visitant une malade attaquée de
scarlatina, et que je portai de Vienne en Podolie, sans l’avoir
mis depuis plus d’un an et demi, me communiqua, dès que je
fus arrivé, cette maladie contagieuse, que je
répandis ensuite dans cette province, où elle
était jusqu’alors presque inconnue.’ Some years ago Dr. de
Mussy himself was summoned to a country house in Surrey, to see a
young lady who was suffering from a dropsy, evidently the
consequence of scarlatina. The original disease, being of a very
mild character, had been quite overlooked; but circumstances were
recorded which could leave no doubt upon the mind as to the
nature and cause of the complaint. But then the question arose,
How did the young lady catch the scarlatina? She had come there
on a visit two months previously, and it was only after she had
been a month in the house that she was taken ill. The housekeeper
at length cleared up the mystery. The young lady, on her arrival,
had expressed a wish to occupy a room in an isolated tower. Her
desire was granted; and in that room, six months previously, a
visitor had been confined with an attack of scarlatina. The room
had been swept and whitewashed, but the carpets had been
permitted to remain.

Thousands of cases could probably be cited in which the
disease has shown itself in this mysterious way, but where a
strict examination has revealed its true parentage and
extraction. Is it, then, philosophical to take refuge in the
fortuitous concourse of atoms as a cause of specific disease,
merely because in special cases the parentage may be indistinct?
Those best acquainted with atomic nature, and who are most ready
to admit, as regards even higher things than this, the
potentialities of matter, will be the last to accept these rash
hypotheses.

.

The Germ Theory applied to
Surgery.

Not only medical but still more
especially surgical science is now seeking light and guidance
from this germ theory. Upon it the antiseptic system of Professor
Lister of Edinburgh is founded. As already stated, the germ
theory of putrefaction was started by Schwann; but the
illustrations of this theory adduced by Professor Lister are of
such public moment as not only to justify, but to render
imperative, their introduction here.

Schwann’s observations (says Professor Lister) did not receive
the attention which they appeared to me to have deserved. The
fermentation of sugar was generally allowed to be occasioned by
the Torula cerevisiae; but it was not admitted that
putrefaction was due to an analogous agency. And yet the two
cases present a very striking parallel. In each a stable chemical
compound, sugar in the one case, albumen in the other, undergoes
extraordinary chemical changes under the influence of an
excessively minute quantity of a substance which, regarded
chemically, we should suppose inert. As an example of this in the
case of putrefaction, let us take a circumstance often witnessed
in the treatment of large chronic abscesses. In order to guard
against the access of atmospheric air, we used to draw off the
matter by means of a canula and trocar, such as you see here,
consisting of a silver tube with a sharp-pointed steel rod fitted
into it, and projecting beyond it. The instrument, dipped in oil,
was thrust into the cavity of the abscess, the trocar was
withdrawn, and the pus flowed out through the canula, care being
taken by gentle pressure over the part to prevent the possibility
of regurgitation. The canula was then drawn out with due
precaution against the reflux of air. This method was frequently
successful as to its immediate object, the patient being relieved
from the mass of the accumulated fluid, and experiencing no
inconvenience from the operation. But the pus was pretty certain
to reaccumulate in course of time, and it became necessary again
and again to repeat the process. And unhappily there was no
absolute security of immunity from bad consequences. However
carefully the procedure was conducted, it sometimes happened,
even though the puncture seemed healing by first intention, that
feverish symptoms declared themselves in the course of the first
or second day, and, on inspecting the seat of the abscess, the
skin was perhaps seen to be red, implying the presence of some
cause of irritation, while a rapid reaccumulation of the fluid
was found to have occurred. Under these circumstances, it became
necessary to open the abscess by free incision, when a quantity,
large in proportion to the size of the abscess, say, for example,
a quart, of pus escaped, fetid from putrefaction. Now, how had
this change been brought about? Without the germ theory, I
venture to say, no rational explanation of it could have been
given. It must have been caused by the introduction of something
from without. Inflammation of the punctured wound, even supposing
it to have occurred, would not explain the phenomenon. For mere
inflammation, whether acute or chronic, though it occasions the
formation of pus, does not induce Putrefaction. The pus
originally evacuated was perfectly sweet, and we know of nothing
to account for the alteration in its quality but the influence
of something derived from the external world. And what could that
something be? The dipping of the instrument in oil, and the
subsequent precautions, prevented the entrance of oxygen. Or even
if you allowed that a few atoms of the gas did enter, it would be
an extraordinary assumption to make that these could in so short
a time effect such changes in so large a mass of albuminous
material. Besides, the pyogenic membrane is abundantly supplied
with capillary vessels, through which arterial blood, rich in
oxygen, is perpetually flowing; and there can be little doubt
that the pus, before it was evacuated at all, was liable to any
action which the element might be disposed to exert upon it.

On the oxygen theory, then, the occurrence of putrefaction
under these circumstances is quite inexplicable. But if you admit
the germ theory, the difficulty vanishes at once. The canula and
trocar having been lying exposed to the air, dust will have been
deposited upon them, and will be present in the angle between the
trocar and the silver tube, and in that protected situation will
fail to be wiped off when the instrument is thrust through the
tissues. Then when the trocar is withdrawn, some portions of this
dust will naturally remain upon the margin of the canula, which
is left projecting into the abscess, and nothing is more likely
than that some particles may fail to be washed off by the stream
of out-flowing pus, but may be dislodged when the tube is taken
out, and left behind in the cavity. The germ theory tells us that
these particles of dust will be pretty sure to contain the germs
of putrefactive organisms, and if one such is left in the
albuminous liquid, it will rapidly develop at the high
temperature of the body, and account for all the phenomena.

But striking as is the parallel between putrefaction in this
instance and the vinous fermentation, as regards the greatness of
the effect produced, compared with the minuteness and the
inertness, chemically speaking, of the cause, you will naturally
desire further evidence of the similarity of the two processes.
You can see with the microscope the Torula of fermenting
must or beer. Is there, you may ask, any organism to be detected
in the putrefying pus? Yes, gentlemen, there is. If any drop of
the putrid matter is examined with a good glass, it is found to
be teeming with myriads of minute jointed bodies, called vibrios,
which indubitably proclaim their vitality by the energy of their
movements. It is not an affair of probability, but a fact, that
the entire mass of that quart of pus has become peopled with
living organisms as the result of the introduction of the canula
and trocar; for the matter first let out was as free from vibrios
as it was from putrefaction. If this be so, the greatness of the
chemical changes that have taken place in the pus ceases to be
surprising. We know that it is one of the chief peculiarities of
living structures that they possess extraordinary powers of
effecting chemical changes in materials in their vicinity, out of
all proportion to their energy as mere chemical compounds. And we
can hardly doubt that the animalcules which have been developed
in the albuminous liquid, and have grown at its expense, must
have altered its constitution, just as we ourselves alter that of
the materials on which we feed. [Footnote:
‘Introductory Lecture before the University of
Edinburgh.’]

In the operations of Professor Lister care is taken that every
portion of tissue laid bare by the knife shall be defended from
germs; that if they fall upon the wound they should be killed as
they fall. With this in view he showers upon his exposed surfaces
the spray of dilute carbolic acid, which is particularly deadly
to the germs, and he surrounds the wound in the most careful
manner with antiseptic bandages. To those accustomed to strict
experiment it is manifest that we have a strict experimenter here
— a man with a perfectly distinct object in view, which he
pursues with never-tiring patience and unwavering faith. And the
result, in his hospital practice, as described by himself, has
been, that even in the midst of abominations too shocking to be
mentioned here, and in the neighbourhood of wards where death was
rampant from pyaemia, erysipelas, and hospital gangrene, he was
able to keep his patients absolutely free from these terrible
scourges. Let me here recommend to your attention Professor
Lister’s ‘Introductory Lecture before the University of
Edinburgh,’ which I have already quoted; his paper on The Effect
of the Antiseptic System of Treatment on the Salubrity of a
Surgical Hospital;’ and the article in the ‘British Medical
Journal’ of January 14, 1871.

If, instead of using carbolic acid spray, he could surround
his wounds with properly filtered air, the result would, he
contends, be the same. In a room where the germs not only float
but cling to clothes and walls, this would be difficult, if not
impossible. But surgery is acquainted with a class of wounds in
which the blood is freely mixed with air that has passed through
the lungs, and it is a most remarkable fact that such air does
not produce putrefaction. Professor Lister, as far as I know, was
the first to give a philosophical interpretation of this fact,
which he describes and comments upon thus:

I have explained to my own mind the remarkable fact that in
simple fracture of the ribs, if the lung be punctured by a
fragment, the blood effused into the pleural cavity, though
freely mixed with air, undergoes no decomposition. The air is
sometimes pumped into the pleural cavity in such abundance that,
making its way through the wound in the pleura costalis, it
inflates the cellular tissue of the whole body. Yet this
occasions no alarm to the surgeon (although if the blood in the
pleura were to putrefy, it would infallibly occasion dangerous
suppurative pleurisy). Why air introduced into the pleural cavity
through a wounded lung, should have such wholly different effects
from that entering directly through a wound in the chest, was to
me a complete mystery until I heard of the germ theory of
putrefaction, when it at once occurred to me that it was only
natural that air should be filtered of germs by the air-passages,
one of whose offices is to arrest inhaled particles of dust, and
prevent them from entering the air-cells.

—–

I shall have occasion to refer to this remarkable hypothesis
farther on.

The advocates of the germ theory, both of putrefaction and
epidemic disease, hold that both arise, not from the air, but
from something contained in the air. They hold, moreover, that
this ‘something’ is not a vapour nor a gas, nor indeed a molecule
of any kind, but a particle. [Footnote: As regards
size, there is probably no sharp line of division between
molecules and particles; the one gradually shades into the other.
But the distinction that I would draw is this: the atom or the
molecule, if free, is always part of a gas, the particle is never
so. A particle is a bit of liquid or solid matter, formed by the
Aggregation of atoms or molecules.]
The term
‘particulate ‘has been used in the Reports of the
Medical Department of the Privy Council to describe this supposed
constitution of contagious matter; and Dr. Sanderson’s
experiments render it in the highest degree probable, if they do
not actually demonstrate, that the virus of small-pox is
‘particulate.’ Definite knowledge upon this point is of
exceeding importance, because in the treatment of
particles methods are available which it would be futile
to apply to molecules.

The Luminous beam as a means of
Research.

My own interference with this
great question, while sanctioned by eminent names, has been also
an object of varied and ingenious attack. On this point I will
only say that when angry feeling escapes from behind the
intellect, where it may be useful as an urging force, and places
itself athwart the intellect, it is liable to produce all manner
of delusions. Thus my censors, for the most part, have levelled
their remarks against positions which were never assumed, and
against claims which were never made. The simple history of the
matter is this: During the autumn of 1868 I was much occupied
with the observations referred to at the beginning of this
discourse, and in part described in the preceding article. For
fifteen years it had been my habit to make use of floating dust
to reveal the paths of luminous beams through the air; but until
1868 I did not intentionally reverse the process, and employ a
luminous beam to reveal and examine the dust. In a paper
presented to the Royal Society in December, 1869, the
observations which induced me to give more special attention to
the question of spontaneous generation, and the germ theory of
epidemic disease, are thus described:

The Floating Matter of the
Air.

Prior to the discovery of the
foregoing action (the chemical action of light upon vapours,
Fragment IV.), and also during the experiments just referred to,
the nature of my work compelled me to aim at obtaining
experimental tubes absolutely clean upon the surface, and
absolutely free within from suspended matter. Neither condition
is, however, easily attained.

For however well the tubes might be washed and polished, and
however bright and pure they might appear in ordinary daylight,
the electric beam infallibly revealed signs and tokens of dirt.
The air was always present, and it was sure to deposit some
impurity. All chemical processes, not conducted in a vacuum, are
open to this disturbance. When the experimental tube was
exhausted, it exhibited no trace of floating matter, but on
admitting the air through the U-tubes (containing caustic potash
and sulphuric acid), a dust-cone
more or less distinct was always revealed by the powerfully
condensed electric beam.

The floating motes resembled minute particles of liquid which
had been carried mechanically from the U-tubes into the
experimental tube. Precautions were therefore taken to prevent
any such transfer. They produced little or no mitigation. I did
not imagine, at the time, that the dust of the external air could
find such free passage through the caustic potash and sulphuric
acid. This, however, was the case; the motes really came from
without. They also passed with freedom through a variety of
aethers and alcohols. In fact, it requires long-continued action
on the part of an acid first to wet the motes and afterwards to
destroy them. By carefully passing the air through the flame of a
spirit lamp, or through a platinum tube heated to bright redness,
the floating matter was sensibly destroyed. It was therefore
combustible, in other words, organic, matter. I tried to
intercept it by a large respirator of cotton-wool. Close pressure
was necessary to render the wool effective. A plug of the wool,
rammed pretty tightly into the tube through which the air passed,
was finally found competent to hold back the motes. They appeared
from time to time afterwards, and gave me much trouble; but they
were invariably traced in the end to some defect in the purifying
apparatus — to some crack or flaw in the sealing-wax
employed to render the tubes air-tight. Thus through proper care,
but not without a great deal of searching out of disturbances,
the experimental tube, even when filled with air or vapour,
contains nothing competent to scatter the light. The space within
it has the aspect of an absolute vacuum.

An experimental tube in this condition I call optically
empty
.

The simple apparatus employed in these experiments will be at
once understood by reference to a figure printed in the last
article (Fig. 3.) s s’ is the glass experimental tube, which has
varied in length from 1 to 5 feet, and which may be from 2 to 3
inches in diameter. From the end s, the pipe p p’ passes to an
air-pump. Connected with the other end s’ we have the flask F,
containing the liquid whose vapour is to be examined; then
follows a U-tube, T, filled with fragments of clean glass, wetted
with sulphuric acid; then a second U-tube, T, containing
fragments of marble, wetted with caustic potash; and finally a
narrow straight tube t t’, containing a tolerably tightly fitting
plug of cotton-wool. To save the air-pump gauge from the attack
of such vapours as act on mercury, as also to facilitate
observation, a separate barometer tube was employed.

Through the cork which stops the flask F two glass tubes, a
and b, pass air-tight. The tube a ends immediately under the
cork; the tube b, on the contrary, descends to the bottom of the
flask and dips into the liquid. The end of the tube b is drawn
out so as to render very small the orifice through which the air
escapes into the liquid.

The experimental tube s s’ being exhausted, a cock at
the end s’ is turned carefully on. The air passes slowly through
the cotton-wool, the caustic potash, and the sulphuric acid in
succession. Thus purified, it enters the flask F and bubbles
through the liquid. Charged with vapour, it finally passes into
the experimental tube, where it is submitted to examination. The
electric lamp L placed at the end of the experimental tube
furnishes the necessary beam.

—–

The facts here forced upon my attention had a bearing too
evident to be overlooked. The inability of air which had been
filtered through cotton-wool to generate animalcular life, had
been demonstrated by Schroeder and Pasteur: here the cause of its
impotence was rendered evident to the eye. The experiment proved
that no sensible amount of light was scattered by the molecules
of the air; that the scattered light always arose from suspended
particles; and the fact that the removal of these abolished
simultaneously the power of scattering light and of originating
life, obviously detached the life-originating power from the air,
and fixed it on something suspended in the air. Gases of all
kinds passed with freedom through the plug of cotton-wool; hence
the thing whose removal by the cotton-wool rendered the gas
impotent, could not itself have been matter in the gaseous
condition. It at once occurred to me that the retina, protected
as it was, in these experiments, from all extraneous light, might
be converted into a new and powerful instrument of demonstration
in relation to the germ theory.

But the observations also revealed the danger incurred in
experiments of this nature; showing that without an amount of
care far beyond that hitherto bestowed upon them, such
experiments left the door open to errors of the gravest
description. It was especially manifest that the chemical method
employed by Schultze in his experiments, and so often resorted to
since, might lead to the most erroneous consequences; that
neither acids nor alkalies had the power of rapid destruction
hitherto ascribed to them. In short, the employment of the
luminous beam rendered evident the cause of success in
experiments rigidly conducted like those of Pasteur; while it
made equally evident the certainty of failure in experiments less
severely carried out.

Dr. Bennett’s
Experiments.

But I do not wish to leave an
assertion of this kind without illustration. Take, then, the
well-conceived experiments of Dr. Hughes Bennett, described
before the Royal Society of Surgeons in Edinburgh on January 17,
1868. [Footnote: ‘British Medical Journal,’ 13, pt.
ii. 1868.]
Into flasks containing decoctions of
liquorice-root, hay, or tea, Dr. Bennett, by an ingenious method,
forced air. The air was driven through two U-tubes, the one
containing a solution of caustic potash, the other sulphuric
acid. ‘All the bent tubes were filled with fragments of
pumice-stone to break up the air, so as to prevent the
possibility of any germs passing through in the centre of
bubbles.’ The air also passed through a Liebig’s bulb containing
sulphuric acid, and also through a bulb containing
gun-cotton.

It was only natural for Dr. Bennett to believe that his
‘bent tubes’ entirely cut off the germs. Previous to the
observations just referred to, I also believed in their efficacy.
But these observations destroy any such notion. The gun-cotton,
moreover, will fail to arrest the whole of the floating matter,
unless it is tightly packed, and there is no indication in Dr.
Bennett’s memoir that it was so packed. On the whole, I should
infer, from the mere inspection of Dr. Bennett’s apparatus, the
very results which he has described — a retardation of the
development of life, a total absence of it in some cases, and its
presence in others.

In his first series of experiments, eight flasks were fed with
sifted air, and five with common air. In ten or twelve days all
the five had fungi in them; whilst it required from four to nine
months to develop fungi in the others. In one of the eight,
moreover, even after this interval no fungi appeared. In a second
series of experiments there was a similar exception. In a third
series the cork stoppers used in the first and second series were
abandoned, and glass stoppers employed. Flasks containing
decoctions of tea, beef, and hay were filled with common air, and
other flasks with sifted air. In every one of the former fungi
appeared and in not one of the latter. These experiments simply
ruin the doctrine that Dr. Bennett finally espouses.

In all these negative cases, the prepared air was forced into
the infusion when it was boiling hot. Dr. Bennett made a fourth
series of experiments, in which, previous to forcing in the air,
he permitted the flasks to cool. Into four bottles thus treated
he forced prepared air, and after a time found fungi in all of
them. What is his conclusion? Not that the boiling hot liquid,
employed in his first experiments, had destroyed such germs as
had run the gauntlet of his apparatus; but that air which,
previous to being sealed up, had been exposed to a temperature of
212°, is too rare to support life. This conclusion is so
remarkable that it ought to be stated in Dr. Bennett’s own words.
‘It may be easily conceived that air subjected to a boiling
temperature is so expanded as scarcely to merit the name of air,
and that it is more or less unfit for the purpose of sustaining
animal or vegetable life.’

Now numerical data are attainable here, and as a matter of
fact I live and flourish for a considerable portion of each year
in a medium of less density than that which Dr. Bennett describes
as scarcely meriting the name of air. The inhabitants of the
higher Alpine chalets, with their flocks and herds, and the
grasses which support these, do the same; while the chamois rears
its kids in air rarer still. Insect life, moreover, is sometimes
exhibited with monstrous prodigality at Alpine heights.

In a fifth series of experiments sixteen bottles were filled
with infusions. Into four of them, while cold, ordinary unheated
and unsifted air was pumped. In these four bottles fungi were
developed. Into four other bottles, containing a boiling
infusion, ordinary air was also pumped — no fungi were here
developed. Into four other bottles containing an infusion which
had been boiled and permitted to cool, sifted air was pumped
— no fungi were developed. Finally, into four bottles
containing a boiling infusion sifted air was pumped no fungi were
developed. Only, therefore, in the four cases where the infusions
were cold infusions, and the air ordinary air, did fungi
appear.

Dr. Bennett does not draw from his experiments the conclusion
to which they so obviously point. On them, on the contrary, he
founds a defence of the doctrine of spontaneous generation, and
a general theory of spontaneous development. So strongly was he
impressed with the idea that the germs could not possibly pass
through his potash and sulphuric acid tubes, that the appearance
of fungi, even in a small minority of cases, where the air had
been sent through these tubes, was to him conclusive evidence of
the spontaneous origin of such fungi. And he accounts for the
absence of life in many of his experiments by an hypothesis which
will not bear a moment’s examination. But, knowing that organic
particles may pass unscathed through alkalies and acids, the
results of Dr. Bennett are precisely what ought wider the
circumstances to be expected. Indeed, their harmony with the
conditions now revealed is a proof of the honesty and accuracy
with which they were executed.

The caution exercised by Pasteur both in the execution of his
experiments, and in the reasoning based upon them, is perfectly
evident to those who, through the practice of severe experimental
enquiry, have rendered themselves competent to judge of good
experimental work. He found germs in the mercury used to isolate
his air. He was never sure that they did not cling to the
instruments he employed, or to his own person. Thus when he
opened his hermetically sealed flasks upon the Mer de Glace, he
had his eye upon the file used to detach the drawn-out necks of
his bottles; and he was careful to stand to leeward when each
flask was opened. Using these precautions, he found the glacier
air incompetent, in nineteen cases out of twenty, to generate
life; while similar flasks, opened amid the vegetation of the
lowlands, were soon crowded with living things. M. Pouchet
repeated Pasteur’s experiments in the Pyrenees, adopting the
precaution of holding his flasks above his head, and obtaining a
different result. Now great care would be needed to render this
procedure a real precaution. The luminous beam at once shows us
its possible effect. Let smoking brown paper be placed at the
open mouth of a glass shade, so that the smoke shall ascend and
fill the shade. A beam sent through the shade forms a bright
track through the smoke. When the closed fist is placed
underneath the shade, a vertical wind of surprising violence,
considering the small elevation of temperature, rises from the
band, displacing by comparatively dark air the illuminated smoke.
Unless special care were taken such a wind would rise from M.
Pouchet’s body as he held his flasks above his head, and thus the
precaution of Pasteur, of not coming between the wind and the
flask, would be annulled.

Let me now direct attention to another result of Pasteur, the
cause and significance of which are at once revealed by the
luminous beam. He prepared twenty one flasks, each containing a
decoction of yeast, filtered and clear. He boiled the decoction
so as to destroy whatever germs it might contain, and, while the
space above the liquid was filled with pure steam, he sealed his
flasks with a blow-pipe. He opened ten of them in the deep, damp
caves of the Paris Observatory, and eleven of them in the
courtyard of the establishment. Of the former, one only showed
signs of life subsequently. In nine out of the ten flasks no
organisms of any kind were developed. In all the others organisms
speedily appeared.

Now here is an experiment conducted in Paris, on which we can
throw obvious light in London. Causing our luminous beam to pass
through a large flask filled with the air of this room, and
charged with its germs and its dust, the beam is seen crossing
the flask from side to side. But here is another similar flask,
which cuts a clear gap out of the beam. It is filled with
unfiltered air, and still no trace of the beam is visible. Why?
By pure accident I stumbled on this flask in our apparatus room,
where it had remained quiet for some time. Acting upon this
obvious suggestion I set aside three other flasks, filled, in the
first instance, with mote-laden air. They are now optically
empty. Our former experiments proved that the life-producing
particles attach themselves to the fibres of cotton-wool. In the
present experiment the motes have been brought by gentle
air-currents, established by slight differences of temperature
within our closed vessels, into contact with the interior
surface, to which they adhere. The air of these flasks has
deposited its dust, germs and all, and is practically free from
suspended matter.

I had a chamber erected, the lower half of which is of wood,
its upper half being enclosed by four glazed window-frames. It
tapers to a truncated cone at the top. It measures in plan 3 ft.
by 2 ft. 6 in., and its height is 5 ft. 10 in. On February 6 it
was closed, every crevice that could admit dust, or cause
displacement of the air, being carefully pasted over with paper.
The electric beam at first revealed the dust within the chamber
as it did in the air of the laboratory. The chamber was examined
almost daily; a perceptible diminution of the floating matter
being noticed as time advanced. At the end of a week the chamber
was optically empty, exhibiting no trace of matter competent to
scatter the light. Such must have been the case in the stagnant
caves of the Paris Observatory. Were our electric beam sent
through the air of these caves its track would be invisible; thus
showing the indissoluble association of the scattering of light
by air and its power to generate life.

I will now turn to what seems to me a more interesting
application of the luminous beam than any hitherto described. My
reference to Professor Lister’s interpretation of the fact, that
air which has passed through the lungs cannot produce
putrefaction, is fresh in your memories. ‘Why air,’ said he,
‘introduced into the pleural cavity, through a wounded
lung, should have such wholly different effects from that
entering through a permanently open wound, penetrating from
without, was to me a complete mystery, till I heard of the germ
-theory of putrefaction, when it at once occurred to me that it
was only natural that the air should be filtered of germs by the
air passages, one of whose offices is to arrest inhaled particles
of. dust, and prevent them from entering the air-cells.’

Here is a surmise which bears the stamp of genius, but which
needs verification. If, for the words ‘it is only natural’
we were authorised to write ‘it is perfectly certain,’ the
demonstration would be complete. Such demonstration is furnished
by experiments with a beam of light. One evening, towards the
close of 1869, while pouring various pure gases across the dusty
track of a luminous beam, the thought occurred to me of using my
breath instead of the gases. I then noticed, for the first time,
the extraordinary darkness produced by the expired air, towards
the end of the expiration
. Permit me to repeat the experiment in
your presence. I fill my lungs with ordinary air and breathe
through a glass tube across the beam. The condensation of the
aqueous vapour of the breath is shown by the formation of a
luminous white cloud of delicate texture. We abolish this cloud
by drying the breath previous to its entering the beam; or, still
more simply, by warming the glass tube. The luminous track of the
beam is for a time uninterrupted by the breath, because the dust
returning from the lungs makes good, in great part, the particles
displaced. After a time, however, an obscure disk appears in the
beam, the darkness of which increases, until finally, towards the
end of the expiration, the beam is, as it were, pierced by an
intensely black hole, in which no particles whatever can be
discerned. The deeper air of the lungs is thus proved to be
absolutely free from suspended matter. It is therefore in the
precise condition required by Professor Lister’s explanation.
This experiment may be repeated any number of times with the same
result. I think it must be regarded as a crowning piece of
evidence both of the correctness of Professor Lister’s views and
of the impotence, as regards vital development, of optically pure
air. [Footnote: Dr. Burden Sanderson draws attention to
the important observation of Brauell, which shows that the
contagium of a pregnant animal, suffering from splenic
fever, is not found in the blood of the foetus; the placental
apparatus acting as a filter, and holding back the infective
particles. ]

.

Application of Luminous beams to
Water.

The method of examination here
pursued is also applicable to water. It is in some sense
complementary to that of the microscope, and may, I think,
materially aid enquiries conducted with that instrument. In
microscopic examination attention is directed to a small portion
of the liquid, and the aim is to detect the individual particles.
By the present method a large portion of the liquid is
illuminated, the collective action of the particles being
revealed, by the scattered light. Care is taken to defend the eye
from the access of all other light, and, thus defended, it
becomes an organ of inconceivable delicacy. Indeed, an amount of
impurity so infinitesimal as to be scarcely expressible in
numbers, and the individual particles of which are so small as
wholly to elude the microscope, may, when examined by the method
alluded to, produce not only sensible, but striking, effects upon
the eye.

We will apply the method, in the first place, to an experiment
of M. Pouchet intended to prove conclusively that animalcular
life is developed in cases where no antecedent germs could
possibly exist. He produced water from the combustion of hydrogen
in air, justly arguing that no germ could survive the heat of a
hydrogen flame. But he overlooked the fact that his aqueous
vapour was condensed in the air, and was allowed as water to
trickle through the air. Indeed the experiment is one of a number
by which workers like M. Pouchet are differentiated from workers
like Pasteur. I will show you some water, produced by allowing a
hydrogen flame to play upon a polished silver condenser, formed
by the bottom of a silver basin, containing ice. The collected
liquid is pellucid in the common light; but in the condensed
electric beam it is seen to be laden with particles, so
thick-strewn and minute as to produce a continuous luminous cone.
In passing through the air the water loaded itself with this
matter; and the deportment of such water could obviously have no
influence in deciding this great question.

We are invaded with dirt not only in the air we breathe, but
in the water we drink. To prove this I take the bottle of water
intended to quench your lecturer’s thirst; which, in the track of
the beam, simply reveals itself as dirty water. And this water is
no worse than the other London waters. Thanks to the kindness of
Professor Frankland, I have been furnished with specimens of the
water of eight London companies. They are all laden with
impurities mechanically suspended. But you will ask whether
filtering will not remove the suspended matter? The grosser
matter, undoubtedly, but not the more finely divided matter.
Water may be passed any number of times through bibulous paper,
it will continue laden with fine matter. Water passed through
Lipscomb’s charcoal filter, or through the filters of the
Silicated Carbon Company, has its grosser matter removed, but it
is thick with fine matter. Nine-tenths of the light scattered by
these suspended particles is perfectly polarised in a direction
at right angles to the beam, and this release of the particles
from the ordinary law of polarisation is a demonstration of their
smallness. I should say by far the greater number of the
particles concerned in this scattering are wholly beyond the
range of the microscope, and no ordinary filter can intercept
such particles. It is next to impossible, by artificial means, to
produce a pure water. Mr. Hartley, for example, some time ago
distilled water while surrounded by hydrogen, but the water was
not free from floating matter. It is so hard to be clean in the
midst of dirt. In water from the Lake of Geneva, which has
remained long without being stirred, we have an approach to the
pure liquid. I have a bottle of it here, which was carefully
filled for me by my distinguished friend Soret. The track of the
beam through it is of a delicate sky-blue; there is scarcely a
trace of grosser matter.

The purest water that I have seen — probably the purest
which has been seen hitherto — has been obtained from the
fusion of selected specimens of ice. But extraordinary.
precautions are required to obtain this degree of purity. The
following apparatus has been constructed for this purpose:
Through the plate of an air-pump passes the shank of a large
funnel, attached to which below the plate is a clean glass bulb.
In the funnel is placed a block of the most transparent ice, and
over the funnel a glass receiver. This is first exhausted and
refilled several times with air, filtered by its passage through
cotton-wool, the ice being thus surrounded by pure moteless air.
But the ice has previously been in contact with mote-filled air;
it is therefore necessary to let it wash its own surface, and
also to wash the bulb which is to receive the water of
liquefaction. The ice is permitted to melt, the bulb is filled
and emptied several times, until finally the large block dwindles
to a small one. We may be sure that all impurity has been thus
removed from the surface of the ice. The water obtained in this
way is the purest hitherto obtained. Still I should hesitate to
call it absolutely pure. When condensed light is sent through it,
the track of the beam is not invisible, but of the most
exquisitely delicate blue. This blue is purer than that of the
sky, so that the matter which produces it must be finer than that
of the sky. It may be and indeed has been, contended that this
blue is scattered by the very molecules of the water, and not by
matter suspended in the water. But when we remember that this
perfection of blue is approached gradually through stages of less
perfect blue; and when we consider that a blue in all respects
similar is demonstrably obtainable from particles mechanically
suspended, we should hesitate, I think, to conclude that we have
arrived here at the last stage of purification. The evidence, I
think, points distinctly to the conclusion that, could we push
the process of purification still farther, even this last
delicate trace of blue would disappear.

Chalk-water. Clark’s Softening
Process.

But is it not possible to match
the water of the Lake of Geneva here in England? Undoubtedly it
is. We have in England a kind of rock which constitutes at once
an exceedingly clean recipient and a natural filter, and from
which we can obtain water extremely free from mechanical
impurities. I refer to the chalk formation, in which large
quantities of water are held in store. Our chalk hills are in
most cases covered with thin layers of soil, and with very scanty
vegetation. Neither opposes much obstacle to the entry of the
rain into the chalk, where any organic impurity which the water
may carry in is soon oxidised and rendered harmless. Those who
have scampered like myself over the downs of Hants and Wilts will
remember the scarcity of water in these regions. In fact, the
rainfall, instead of washing the surface and collecting in
streams, sinks into the fissured chalk and percolates through it.
When this formation is suitably tapped, we obtain water of
exceeding briskness and purity. A large glass globe, filled with
the water of a well near Tring, shows itself to be wonderfully
free from mechanical impurity. Indeed, it stands to reason that
water wholly withdrawn from surface contamination, and
percolating through so clean a substance, should be pure. It has
been a subject much debated, whether the supply of excellent
water which the chalk holds in store could not be rendered
available for London. Many of the most eminent engineers and
chemists have ardently recommended this source, and have sought
to show, not only that its purity is unrivalled, but that its
quantity is practically inexhaustible. Data sufficient to test
this are now, I believe, in existence; the number of wells sunk
in the chalk being so considerable, and the quantity of water
which they yield so well known.

But this water, so admirable as regards freedom from
mechanical impurity, labours under the disadvantage of being
rendered very hard by the carbonate of lime which it holds in
solution. The chalk-water in the neighbourhood of Watford
contains about seventeen grains of carbonate of lime per gallon.
This, in the old terminology, used to be called seventeen degrees
of hardness. This hard water is bad for tea, bad for washing, and
it furs our boilers, because the lime held in solution is
precipitated by boiling. If the water be used cold, its hardness
must be neutralised at the expense of soap, before it will give a
lather. These are serious objections to the use of chalk-water in
London. But they are successfully met by the fact that such water
can be softened inexpensively, and on a grand scale. I had long
known the method of softening water called Clark’s process, but
not until recently, under the guidance of Mr. Homersham, did I
see proof of its larger applications. The chalk-water is softened
for the supply of the city of Canterbury; and at the Chiltern
Hills it is softened for the supply of Tring and Aylesbury.
Caterham also enjoys the luxury.

I have visited all these places, and made myself acquainted
with the works. At Canterbury there are three reservoirs covered
in and protected, by a concrete roof and layers of pebbles, both
from the summer’s heat and the winter’s cold. Each reservoir
holds 120,000 gallons of water. Adjacent to these reservoirs are
others containing pure slaked lime — the so-called ‘cream
of lime.’ These being filled with water, the lime and water are
thoroughly mixed by air forced by an engine through apertures in
the bottom of the reservoir. The water soon dissolves all the
lime it is capable of dissolving. The mechanically suspended lime
is then allowed to subside to the bottom, leaving a perfectly
transparent lime-water behind.

The softening process is this: Into one of the empty
reservoirs is introduced a certain quantity of the clear
lime-water, and after this about nine times the quantity of the
chalk-water. The transparency immediately disappears — the
mixture of the two clear liquids becoming thickly turbid, through
the precipitation of carbonate of lime. The precipitate is
crystalline and heavy, and in about twelve hours a layer of pure
white carbonate of lime is formed at the bottom of the reservoir,
with a water of extraordinary beauty and purity overhead. A few
days ago I pitched some halfpence into a reservoir sixteen feet
deep at the Chiltern Hills. This depth hardly dimmed the coin.
Had I cast in a pin, it could have been seen at the bottom. By
this process of softening, the water is reduced from about
seventeen degrees of hardness, to three degrees of hardness. It
yields a lather immediately. Its temperature is constant
throughout the year. In the hottest summer it is cool, its
temperature being twenty degrees above the freezing point; and it
does not freeze in winter if conveyed in proper pipes. The
reservoirs are covered; a leaf cannot blow into them, and no
surface contamination can reach the water. It passes direct from
the main into the house tap; no cisterns are employed, and the
supply is always fresh and pure. This is the kind of water which
is supplied to the fortunate people of Tring, Caterham, and
Canterbury.

—–

The foregoing article, as far as it relates to the theory
which ascribes epidemic disease to the development of low
parasitic life within the human life, was embodied in a discourse
delivered before the Royal Institution in January 1870. In June
1871, after a brief reference to the polarisation of light by
cloudy matter, I ventured to recur to the subject in these terms:
What is the practical use of these curiosities? If we exclude the
interest attached to the observation of new facts, and the
enhancement of that interest through the knowledge that facts
often become the exponents of laws, these curiosities are in
themselves worth little. They will not enable us to add to our
stock of food, or drink, or clothes, or jewellery. But though
thus shorn of all usefulness in themselves, they may, by carrying
thought into places which it would not otherwise have entered,
become the antecedents of practical consequences. In looking, for
example, at our illuminated dust, we may ask ourselves what it
is. How does it act, not upon a beam of light, but upon our own
bodies? The question then assumes a practical character. We find
on examination that this dust is mainly organic matter — in
part living, in part dead. There are among it particles of ground
straw, torn rags, smoke, the pollen of flowers, the spores of
fungi, and the germs of other things. But what have they to do
with the animal economy? Let me give you an illustration to which
my attention has been lately drawn by Mr. George Henry Lewes, who
writes to me thus:

‘I wish to direct your attention to the experiments of von
Recklingshausen should you happen not to know them. They are
striking confirmations of what you say of dust and disease. Last
spring, when I was at his laboratory in Wuerzburg, I examined
with him blood that had been three weeks, a month, and five
weeks, out of the body, preserved in little porcelain cups under
glass shades. This blood was living and growing. Not only were
the Amoeba-like movements of the white corpuscles present, but
there were abundant evidences of the growth and development of
the corpuscles. (I also saw a frog’s heart still pulsating which
had been removed from the body I forget how many days, but
certainly more than a week). There were other examples of the
same persistent vitality, or absence of putrefaction. Von
Recklingshausen did not attribute this to the absence of germs
— germs were not mentioned by him; but when I asked him how
he represented the thing to himself, he said the whole mystery of
his operation consisted in keeping the blood free from dirt. The
instruments employed were raised to a red heat just before use;
the thread was silver thread and was similarly treated; and the
porcelain cups, though not kept free from air, were kept free
from currents. He said he often had failures, and these he
attributed to particles of dust having escaped his
precautions.’

Professor Lister, who has founded upon the removal or
destruction of this ‘dirt’ momentous improvements in
surgery, tells us the effect of its introduction into the blood
of wounds. The blood would putrefy and become fetid; and when you
examine more closely what putrefaction means, you find the
putrefying substance swarming with infusorial life, the germs of
which have been derived from the atmospheric dust.

We are now assuredly in the midst of practical matters; and
with your permission I will refer once more to a question which
has recently occupied a good deal of public attention. As regards
the lowest forms of life, the world is divided, and has for a
long time been divided, into two parties, the one affirming that
we have only to submit absolutely dead matter to certain physical
conditions, to evolve from it living things; the other (without
wishing to set bounds to the power of matter) affirming that, in
our day, life has never been found to arise independently of
pre-existing life. I belong to the party which claims life as a
derivative of life. The question has two factors — the
evidence, and the mind that judges of the evidence; and it may be
purely a mental set or bias on my part that causes me throughout
this long discussion, to see, on the one side, dubious facts and
defective logic, and on the other side firm reasoning and a
knowledge of what rigid experimental enquiry demands. But, judged
of practically, what, again, has the question of Spontaneous
Generation to do with us? Let us see. There are numerous diseases
of men and animals that are demonstrably the products of
parasitic life, and such diseases may take the most terrible
epidemic forms, as in the case of the silkworms of France,
referred to at an earlier part of this article. Now it is in the
highest degree important to know whether the parasites in
question are spontaneously developed, or whether they have been
wafted from without to those afflicted with the disease. The
means of prevention, if not of cure, would be widely different in
the two cases.

But this is not all. Besides these universally admitted cases,
there is the broad theory, now broached and daily growing in
strength and clearness — daily, indeed, gaining more and
more of assent from the most successful workers and profound
thinkers of the medical profession itself — the theory,
namely, that contagious disease, generally, is of this parasitic
character. Had I any cause to regret having introduced this
theory to your notice more than a year ago, that regret should
now be expressed. I would certainly renounce in your presence
whatever leaning towards the germ theory my words might then have
betrayed. But since the time referred to nothing has occurred to
shake my conviction of the truth of the theory. Let me briefly
state the grounds on which its supporters rely. From their
respective viruses you may plant typhoid fever, scarlatina, or
small-pox. What is the crop that arises from this husbandry? As
surely as a thistle rises from a thistle seed, as surely as the
fig comes from the fig, the grape from the grape, the thorn from
the thorn, so surely does the typhoid virus increase and multiply
into typhoid fever, the scarlatina virus into scarlatina, the
small-pox virus into small-pox. What is the conclusion that
suggests itself here? It is this: That the thing which we vaguely
call a virus is to all intents and purposes a seed. Excluding the
notion of vitality, in the whole range of chemical science you
cannot point to an action which illustrates this perfect
parallelism with the phenomena of life — this demonstrated
power of self-multiplication and reproduction. The germ theory
alone accounts for the phenomena.

In cases of epidemic disease, it is not on bad air or foul
drains that the attention of the physician of the future will
primarily be fixed, but upon disease germs, which no bad air or
foul drains can create, but which may be pushed by foul air into
virulent energy of reproduction. You may think I am treading on
dangerous ground, that I am putting forth views that may
interfere with salutary practice. No such thing. If you wish to
learn the impotence of medical practice in dealing with
contagious diseases, you have only to refer to the Harveian
oration for 1871, by Sir William Gull. Such diseases defy the
physician. They must run their course, and the utmost that can be
done for them is careful nursing. And this, though I do not
specially insist upon it, would favour the idea of their vital
origin. For if the seeds of contagious disease be themselves
living things, it may be difficult to destroy either them or
their progeny, without involving their living habitat in the same
destruction.

It has been said, and it is sure to be repeated, that I am
quitting my own métier, in speaking of these things. Not
so. I am dealing with a question on which minds accustomed to
weigh the value of experimental evidence are alone competent to
decide, and regarding which, in its present condition, minds so
trained are as capable of forming an opinion as regarding the
phenomena of magnetism or radiant heat. ‘The germ theory of
disease,’ it has been said, ‘appertains to the biologist
and the physician.’ Where, I would ask in reply, is the biologist
or physician, whose researches, in connection with this subject,
could for one instant be compared to those of the chemist
Pasteur? It is not the philosophic members of the medical
profession who are dull to the reception of truth not originated
within the pale of the profession itself. I cannot better
conclude this portion of my story than by reading to you an
extract from a letter addressed to me some time ago by Dr.
William Budd, of Clifton, to whose insight and energy the town of
Bristol owes so much in the way of sanitary improvement.

‘As to the germ theory itself,’ writes Dr. Budd, that is a
matter on which I have long since made up my mind. From the day
when I first began to think of these subjects I have never had a
doubt that the specific cause of contagious fevers must be living
organisms.

‘It is impossible, in fact, to make any statement bearing upon
the essence or distinctive characters of these fevers, without
using terms which are of all others the most distinctive of life.
Take up the writings of the most violent opponent of the germ
theory, and, ten to one, you will find them full of such terms as
“propagation,” “self-propagation,” “reproduction,” 61
self-multiplication,” and so on. Try as he may — if he has
anything to say of those diseases which is characteristic of
them — he cannot evade the use of these terms, or the exact
equivalents to them. While perfectly applicable to living things,
these terms express qualities which are not only inapplicable to
common chemical agents, but, as far as I can see, actually
inconceivable of them.’

.

.



Cotton-wool Respirator.

Once, then, established within
the body, this evil form of life, if you will allow me to call it
so, must run its course. Medicine as yet is powerless to arrest
its progress, and the great point to be aimed at is to prevent
its access to the body. It was with this thought in my mind that
I ventured to recommend, more than a year ago, the use of
cotton-wool respirators in infectious places. I would here repeat
my belief in their efficacy if properly constructed. But I do not
wish to prejudice the use of these respirators, by connecting
them indissolubly with the germ theory. There are too many trades
in England where life is shortened and rendered miserable by the
introduction of matters into the lungs which might be kept out of
them. Dr. Greenhow has shown the stony grit deposited in the
lungs of stonecutters. The black lungs of colliers is another
case in point. In fact, a hundred obvious cases might be cited,
and others that are not obvious might be added to them. We should
not, for example, think that printing implied labour where the
use of cotton-wool respirators might come into play; but the fact
is that the dust arising from the sorting of the type is very
destructive of health. I went some time ago into a manufactory in
one of our large towns, where iron
vessels are enamelled by coating them with a mineral powder, and
subjecting them to a heat sufficient to fuse the powder. The
organisation of the establishment was excellent, and one thing
only was needed to make it faultless. In a large room a number of
women were engaged covering the vessels. The air was laden with
the fine dust, and their faces appeared as white and bloodless as
the powder with which they worked. By the use of cotton-wool
respirators these women might be caused to breathe air as free
from suspended matter as that of the open street. Over a year ago
a Lancashire seedsman wrote to me, stating that during the seed
season his men suffered horribly from irritation and fever, so
that many of them left his service. He asked for help, and I gave
him my advice. At the conclusion of the season, this year, he
wrote to inform me that he had folded a little cotton-wool. in
muslin, and tied it in front of the mouth; and that with this
simple defence he had passed through the season in comfort, and
without a single complaint from his men.

Against the use of such a respirator the obvious objection
arises, that it becomes wet and heated by the breath. While
casting about for a remedy for this, a friend forwarded to me
from Newcastle a form of respirator invented by Mr. Carrick, a
hotel-keeper at Glasgow, which, by a slight modification, may be
caused to meet the case perfectly. The respirator, with its back
in part removed, is shown in fig. 4. Under the partition of
wire-gauze q r, is a space intended by Mr. Carrick for ‘medicated
substances,’ and which may be filled with cotton-wool. The mouth
is placed against the aperture o, which fits closely round the
lips, and the filtered air enters the mouth through a light valve
v, which is lifted by the act of inhalation.

During exhalation this valve closes; the breath escapes by a
second valve, v’, into the open. air. The wool is thus kept dry
and cool; the air in passing through it being filtered of
everything it holds in suspension. The respirator has since taken
other forms.

Image71.gifFIG. 4.

—–



Fireman’s Respirator.

We have thus been led by our
first unpractical experiments into a thicket of practical
considerations. But another step is possible. Admiring, as I do,
the bravery of our firemen, and hearing that smoke was a more
serious enemy than flame itself, I thought of devising a
fireman’s respirator.

Our fire-escapes are each in charge of a single man, and it
would be of obvious importance to place it in the power of each
of those men to penetrate through the densest smoke, into the
recesses of a house, and there to rescue those who would
otherwise be suffocated or burnt. Cotton-wool, which so
effectually arrested dust, was first tried; but, though found
soothing in certain gentle kinds of smoke, it was no match for
the pungent fumes of a resinous fire. For the purpose of catching
the atmospheric germs, M. Pouchet spread a film of glycerine on a
plate of glass, urged air against the film, and examined the dust
which stuck to it. The moistening of the cotton-wool with

glycerine was a decided improvement; still the respirator only
enabled us to remain in dense smoke for three or four minutes,
after which the irritation became unendurable. Reflection
suggested that, besides the smoke, there must be numerous
hydrocarbons produced, which, being in a state of vapour, would
be very imperfectly arrested by the cotton-wool. These, in all
probability, were the cause of the residual irritation; and if
these could be removed, a practically perfect respirator might
possibly be obtained.

I state the reasoning exactly as it occurred to my mind. Its
result will be anticipated by many present. All bodies possess
the power of condensing, in a greater or less degree, gases and
vapours upon their surfaces, and when the condensing body is very
porous, or in a fine state of division, the force of condensation
may produce very remarkable effects. Thus, a clean piece of
platinum-foil placed in a mixture of oxygen and hydrogen so
squeezes the gases together as to cause them to combine; and if
the experiment be made with care, the heat of combination may
raise the platinum to bright redness. The promptness of this
action is greatly augmented by reducing the platinum to a state
of fine division. A pellet of ‘spongy platinum,’ for
instance, plunged into a mixture of oxygen and hydrogen, causes
the gases to explode instantly. In virtue of its extreme
porosity, a similar power is possessed by charcoal. It is not
strong enough to cause the oxygen and hydrogen to combine like
the spongy platinum, but it so squeezes the more condensable
vapours, and acts with such condensing power upon the oxygen of
the air, as to bring both within the combining distance, thus
enabling the oxygen to attack and destroy the vapours in the
pores of the charcoal. In this way, effluvia of all kinds may be
virtually burnt up; and this is the principle of the excellent
charcoal respirators invented by Dr. Stenhouse. Armed with one of
these, you may go into the foulest-smelling places without having
your nose offended.

But, while powerful to arrest vapours, the charcoal respirator
is ineffectual as regards smoke. The smoke-particles get freely
through the respirator. With a number of such respirators, tested
in a proper room, from half a minute to a minute was the limit of
endurance. This might be exceeded by Faraday’s simple method of
emptying the lungs completely, and then filling them before going
into a smoky atmosphere. In fact, each solid smoke particle is
itself a bit of charcoal, and carries on it, and in it, its
little load of irritating vapour. It is this, far more than the
particles of carbon themselves, that produces the irritation.
Hence two causes of offence are to be removed: the carbon
particles which convey the irritant by adhesion and condensation,
and the free vapour which accompanies the particles. The
cotton-wool moistened with glycerine I knew would arrest the
first; fragments of charcoal I hoped would stop the second. In
the first fireman’s respirator, Mr. Carrick’s arrangement of two
valves, the one for inhalation, the other for exhalation, was
preserved. But the portion of the respirator which holds the
filtering and absorbent substances, was prolonged to a depth of
four or five inches (see fig. 5.) Under the partition of
wire-gauze q r at the bottom of the space which fronts the mouth
was placed a layer of cotton-wool, c, moistened with glycerine;
then a thin layer of dry wool, c’; then a layer of charcoal
fragments; and finally a second thin layer of dry cotton-wool.
The succession of the layers may be changed without prejudice to
the action. A wire-gauze cover, shown in plan under fig. 5, keeps
the substances from falling out of the respirator. A layer of
caustic lime may be added for the absorption of carbonic acid;
but in the densest smoke that we have hitherto employed, it has
not been found necessary, nor is it shown in the figure. In a
flaming building, indeed, the mixture of air with the smoke never
permits the carbonic acid to become so dense as to be
irrespirable; but in a place where the gas is present in undue
quantity, the fragments of lime would materially mitigate its
action.

In a small cellar-like chamber with a stone flooring and stone
walls, the first experiments were made. We Placed there furnaces
containing resinous pine-wood, lighted the wood, and, placing
over it a lid which prevented too brisk a circulation of the air,
generated dense volumes of smoke. With our eyes protected by
suitable glasses, my assistant and I have remained for half an
hour and more in smoke so dense and pungent that a single
inhalation, through the undefended mouth, would be perfectly
unendurable. We might have prolonged our stay for hours.

Image72.gif

FIG. 5.

Having thus far perfected the instrument, I wrote to the chief
officer of the Metropolitan Fire Brigade, asking him whether such
a respirator would be of use to him. His reply was prompt; it
would be most valuable. He had, however, made himself acquainted
with every contrivance of the kind in this and other countries,
and had found none of them of any practical use. He offered to
come and test it here, or to place a room at my disposal in the
City. At my request he came here, accompanied by three of his
men. Our small room was filled with smoke to their entire
satisfaction. The three men went successively into it, and
remained there as long as Captain Shaw wished them. On coming out
they said that they had not suffered the slightest inconvenience;
that they could have remained all day in the smoke. Captain Shaw
then tested the respirator with the same result, and he
afterwards took great interest in the perfecting of the
instrument.

—–

Various ameliorations and improvements have recently been
introduced into the smoke respirator. The hood of Captain Shaw
has been improved upon by the simple and less expensive
mouthpiece of Mr. Sinclair; and this, in its turn, has been
simplified and improved by my assistant Mr. John Cottrell. The
respirator is now in considerable demand, and it has already done
good practical service. Care is, however, necessary, in
moistening the wool with glycerine. It must be carefully teazed,
so that the individual fibres may be moistened, and clots must be
avoided. I cannot recommend the layers of moistened flannel
which, in some cases, have been used instead of cotton-wool:
nothing equals the wool, when carefully treated.

An experiment made last year brought out very conspicuously
the necessity of careful packing, and the enormous comparative
power of resisting smoke irritation possessed by our firemen, and
the able officer who commands them. Having heard from Captain
Shaw that, in some recent very trying experiments, he had
obtained the best effects from dry cotton-wool, and thinking that
I could not have been mistaken in my first results, which proved
the dry so much inferior to the moistened wool and its associated
charcoal, I proposed to Captain Shaw to bring the matter to a
test at his workshops in the City. He was good enough to accept
my proposal, and thither I went on May 7, 1874. The smoke was
generated in a confined space from wet straw, and it was
certainly very diabolical.

At this season of the year I am usually somewhat shorn of
vigour, and therefore not in the best condition for severe
experiments; still I wished to test the matter in my own person.
With a respirator which had been in use some days previously, and
which was not carefully packed, I followed a fireman into the
smoke, he being provided with a dry-wool respirator. I was
compelled to quit the place in about three minutes, while the
fireman remained there for six or seven minutes.

I then tried his respirator upon myself, and found that with
it I could not remain more than a minute in the smoke; in fact
the first inhalation provoked coughing.

Thinking that Captain Shaw himself might have lungs more like
mine than those of his fireman, I proposed that we should try the
respirators together; but he informed me that his lungs were very
strong. He was, however, good enough to accede to my request.
Before entering the den a second time I repacked my respirator,
with due care, and entered the smoke in company with Captain
Shaw. I could hear him breathe long slow inhalations; his labour
was certainly greater than mine, and after the lapse of seven
minutes I heard him cough. In seven and a half minutes he had to
quit the place, thus proving that his lungs were able to endure
the irritation seven times as long as mine could bear it. I
continued in the smoke, with hardly any discomfort, for sixteen
minutes, and certainly could have remained in it much longer. The
advantage arising from the glycerine was thus placed beyond
question.

During this time I was in a condition to render very material
assistance to a person in danger of suffocation.

Helmholtz on Hay
Fever.

In my lecture on Dust and
Disease in 1870, I referred to an experiment made by Helmholtz
upon himself which strikingly connected hay fever with
animalcular life. About a year ago I received from Professor Binz
of Bonn a short, but important paper, embracing Helmholtz’s
account of his observation, to which Professor Binz has added
some remarks of his own. The paper, being mainly intended for
English medical men, was published in English, and though here
and there its style might be amended, I think it better to
publish it unaltered.

From what I have observed (says Professor Binz) of recent
English publications on the subject of hay fever, I am led to
suppose that English authorities are inaccurately acquainted with
the discovery of Professor Helmholtz, as far back as 1868, of the
existence of uncommon low organisms in the nasal secretions in
this complaint, and of the possibility of arresting their action
by the local employment of quinine. I therefore purpose to
republish the letter in which he originally announced these facts
to myself, and to add some further observations on this topic.
The letter is as follows :— [Footnote: Cf. Virchow’s
‘Archiv.’ vol. xlvi. p. 100]

‘I have suffered, as well as I can remember, since the year
1847, from the peculiar catarrh called by the English “hay
fever,” the speciality of which consists in its attacking its
victims regularly in the hay season (myself-between May 20 and
the end of June), that it ceases in the cooler weather, but on
the other hand quickly reaches a great intensity if the patients
expose themselves to heat and sunshine. An extraordinary violent
sneezing then sets in, and a strongly corrosive thin discharge,
with which much epithelium is thrown off. This increases, after a
few hours, to a painful inflammation of the mucous membrane and
of the outside of the nose, and excites fever with severe
headache and great depression, if the patient cannot withdraw
himself from the heat and the sunshine. In a cool room, however,
these symptoms vanish as quickly as they come on, and there then
only remains for a few days a lessened discharge and soreness, as
if caused by the loss of epithelium. I remark, by the way, that
in all my other years I had very little tendency to catarrh or
catching cold, while the hay fever has never failed during the
twenty-one years of which I have spoken, and has never attacked
me earlier or later in the year than the times named. The
condition is extremely troublesome, and increases, if one is
obliged to be much exposed to the sun, to an excessively severe
malady.

‘The curious dependence of the disease on the season of the
year suggested to me the thought that organisms might be the
origin of the mischief. In examining the secretion I regularly
found, in the last five years, certain vibrio-like bodies in it,
which at other times I could not observe in my nasal
secretion. . . . They are very small, and can only be recognised
with the immersion-lens of a very good Hartnack’s microscope. It
is characteristic of the common isolated single joints that they
contain four nuclei in a row, of which two pairs are more closely
united. The length of the joints is 0.004 millimetre. Upon the
warm objective-stage they move with moderate activity, partly in,
mere vibration, partly shooting backwards and forwards in the
direction of their long axis; in lower temperatures they are very
inactive. Occasionally one finds them arranged in rows upon each
other, or in branching series. Observed some days in the moist
chamber, they vegetated again, and appeared somewhat larger and
more conspicuous than immediately after their excretion. It is to
be noticed that only that kind of secretion contains them which
is expelled by violent sneezings; that which drops slowly does
not contain any. They stick tenaciously enough in the lower
cavities and recesses of the nose.

‘When I saw your first notice respecting the poisonous
action of quinine upon infusoria, I determined at once to make an
experiment with that substance, thinking that these vibrionic
bodies, even if they did not cause the whole illness, still could
render it much more unpleasant through their movements and the
decompositions caused by them. For that reason I made a neutral
solution of sulphate of quinine, which did not contain much of
the salt (1·800), but still was effective enough, and
caused moderate irritation on the mucus membrane of the nose. I
then lay flat on my back, keeping my head very low, and poured
with a pipette about four cubic centimetres into both nostrils.
Then I turned my head about in order to let the liquid flow in
all directions.

‘The desired effect was obtained immediately, and remained for
some hours; I could expose myself to the sun without fits of
sneezing and the other disagreeable symptoms coming on. It was
sufficient to repeat the treatment three times a day, even under
the most unfavourable circumstances, in order to keep myself
quite free. [Footnote: There is no foundation for the
objection that syringing the nose could not cure the asthma which
accompanies hay fever; for this asthma is only the reflex effect
arising from the irritation of the nose. — B.]
There
were then no such vibrios in the secretion. If I only go out in
the evening, it suffices to inject the quinine once a day, just
before going. After continuing this treatment for some days the
symptoms disappear completely, but if I leave off they return
till towards the end of June.

‘My first experiments with quinine date from the summer
of 1867; this year (1868) I began at once as soon as the first
traces of the illness appeared, and I have thus been able to stop
its development completely.

‘I have hesitated as yet in publishing the matter,
because I have found no other patient [Footnote:
Helmholtz, now Professor of Physics at the University of Berlin,
is, although M.D., no medical practitioner. — B.]
on
whom I could try the experiment. There is, it seems to me, no
doubt, considering the extraordinary regularity in the recurrence
and course of the illness, that quinine had here a most quick and
decided effect. And this again makes my hypothesis very probable,
that the vibrios, although of no specific form but a very
frequent one, are at least the cause of the rapid increase of the
symptoms in warm air, as heat excites them to lively action.

I should be very glad if the above lines would induce medical
men in England — the haunt of hay fever — to test the
observation of Helmholtz. To most patients the application with
the pipette may be too difficult or impossible; I have therefore
already suggested the use of Weber’s very simple but effective
nose-douche. Also it will be advisable to apply the solution of
quinine tepid. It can, further, not be repeated often enough that
quinine is frequently adulterated, especially with cinchona, the
action of which is much less to be depended upon.

Dr. Frickhoefer, of Schwalbach, has communicated to me a
second case in which hay fever was cured by local application of
quinine. [Footnote: Cf. Virchow’s ‘Archiv.’ (1870), vol.
li. p. 176.]
Professor Busch, of Bonn, authorises me to
say that he succeeded in two cases of ‘catarrhus aestivus’ by the
same method: a third patient was obliged to abstain from the use
of quinine, as it produced an unbearable irritation of the
sensible nerves of the nose. In the autumn of 1872 Helmholtz told
me that his fever was quite cured, and that in the meantime two
other patients had, by his advice, tried this method, and with
the same success. [Footnote: Prof. Helmholtz, whom I had
the pleasure of meeting in Switzerland last year, then told me
that he was quite convinced that hay fever was produced by the
pollen afloat in early summer in the atmosphere.]

.

.

.

.

——————–

.

.

VI. VOYAGE TO ALGERIA TO OBSERVE THE
ECLIPSE.

1870.

THE opening of the Eclipse Expedition was not propitious.
Portsmouth, on Monday, December 5, 1870, was swathed by fog,
which was intensified by smoke, and traversed by a drizzle of
fine rain. At six P.M. I was on board the ‘Urgent.’ On
Tuesday morning the weather was too thick to permit of the ship’s
being swung and her compasses calibrated. The Admiral of the
port, a man of very noble presence, came on board. Under his
stimulus the energy which the weather had damped appeared to
become more active, and soon after his departure we steamed down
to Spithead. Here the fog had so far lightened as to enable the
officers to swing the ship.

At three P.M. on Tuesday, December 6, we got away, gliding
successively past Whitecliff Bay, Bembridge, Sandown, Shanklin,
Ventnor, and St. Catherine’s Lighthouse. On Wednesday morning we
sighted the Isle of Ushant, on the French side of the Channel.
The northern end of the island has been fretted by the waves into
detached tower-like masses of rock of very remarkable appearance.
In the Channel the sea was green, and opposite Ushant it was a
brighter green. On Wednesday evening we committed ourselves to
the Bay of Biscay. The roll of the Atlantic was full, but not
violent. There had been scarcely a gleam of sunshine throughout
the day, but the cloud-forms were fine, and their apparent
solidity impressive. On Thursday morning the green of the sea was
displaced by a deep indigo blue. The whole of Thursday we steamed
across the bay. We had little blue sky, but the clouds were again
grand and varied — cirrus, stratus, cumulus, and nimbus, we
had them all. Dusky hair-like trails were sometimes dropped from
the distant clouds to the sea.

These were falling showers, and they. sometimes occupied the
whole horizon, while we steamed across the rainless circle which
was thus surrounded. Sometimes we plunged into the rain, and once
or twice, by slightly changing our course, avoided a heavy
shower. From time to time perfect rainbows spanned the heavens
from side to side. At times a bow would appear in fragments,
showing the keystone of the arch midway in air, and its two
buttresses on the horizon. In all cases the light of the bow
could be quenched by a Nicol’s prism, with its long diagonal
tangent to the arc. Sometimes gleaming patches of the firmament
were seen amid the clouds. When viewed in the proper direction,
the gleam could be quenched by a Nicol’s prism, a dark aperture
being thus opened into stellar space.

At sunset on Thursday the denser clouds were fiercely fringed,
while through the lighter ones seemed to issue the glow of a
conflagration. On Friday morning we sighted Cape Finisterre
— the extreme end of the arc which sweeps from Ushant round
the Bay of Biscay. Calm spaces of blue, in which floated quietly
scraps of cumuli, were behind us, but in front of us was a
horizon of portentous darkness. It continued thus threatening
throughout the day. Towards evening the wind strengthened to a
gale, and at dinner it was difficult to preserve the plates and
dishes from destruction. Our thinned company hinted that the
rolling had other consequences. It was very wild when we went to
bed. I slumbered and slept, but after some time was rendered
anxiously conscious that my body had become a kind of projectile,
with the ship’s side for a target. I gripped the edge of my berth
to save myself from being thrown out. Outside, I could hear
somebody say that he had been thrown from his berth, and sent
spinning to the other side of the saloon. The screw laboured
violently amid the lurching; it incessantly quitted the water,
and, twirling in the air, rattled against its bearings, causing
the ship to shudder from stem to stern. At times the waves struck
us, not with the soft impact which might be expected from a
liquid, but with the sudden solid shock of battering-rams.
‘No man knows the force of water,’ said one of the
officers,’ until he has experienced a storm at sea.’ These blows
followed each other at quicker intervals, the screw rattling
after each of them, until, finally, the delivery of a heavier
stroke than ordinary seemed to reduce the saloon to chaos.
Furniture crashed, glasses rang, and alarmed enquiries
immediately followed. Amid the noises I heard one note of forced
laughter; it sounded very ghastly. Men tramped through the
saloon, and busy voices were heard aft, as if something there had
gone wrong.

I rose, and not without difficulty got into my clothes. In the
after-cabin, under the superintendence of the able and energetic
navigating lieutenant, Mr. Brown, a group of blue-jackets were
working at the tiller-ropes. These had become loose, and the helm
refused to answer the wheel. High moral lessons might be gained
on shipboard, by observing what steadfast adherence to an object
can accomplish, and what large effects are heaped up by the
addition of infinitesimals. The tiller-rope, as the blue-jackets
strained in concert, seemed hardly to move; still it did move a
little, until finally, by timing the pull to the lurching of the
ship, the mastery of the rudder was obtained. I had previously
gone on deck. Round the saloon-door were a few members of the
eclipse party, who seemed in no mood for scientific observation.
Nor did I; but I wished to see the storm. I climbed the steps to
the poop, exchanged a word with Captain Toynbee, the only member
of the party to be seen on the poop, and by his direction made
towards a cleat not far from the wheel. [Footnote: The
cleat is a T-shaped mass of metal employed for the fastening of
ropes.]
Round it I coiled my arms. With the exception of
the men at the wheel, who stood as silent as corpses, I was
alone.

I had seen grandeur elsewhere, but this was a new form of
grandeur to me. The ‘Urgent’ is long and narrow, and during our
expedition she lacked the steadying influence of sufficient
ballast. She was for a time practically rudderless, and lay in
the trough of the sea. I could see the long ridges, with some
hundreds of feet between their crests, rolling upon the ship
perfectly parallel to her sides. As they approached, they so grew
upon the eye as to render the expression ‘mountains high’
intelligible. At all events, there was no mistaking their
mechanical might, as they took the ship upon their shoulders, and
swung her like a pendulum. The deck sloped sometimes at an angle
which I estimated at over forty-five degrees; wanting my previous
Alpine practice, I should have felt less confidence in my grip of
the cleat. Here and there the long rollers were tossed by
interference into heaps of greater height. The wind caught their
crests, and scattered them over the sea, the whole surface of
which was seething white. The aspect of the clouds was a fit
accompaniment to the fury of the ocean. The moon was almost full
— at times concealed, at times revealed, as the scud flew
wildly over it. These things appealed to the eye, while the ear
was filled by the groaning of the screw and the whistle and boom
of the storm.

Nor was the outward agitation the only object of interest to
me. I was at once subject and object to myself, and watched with
intense interest the workings of my own mind. The ‘Urgent’ is an
elderly ship. She had been built, I was told, by a contracting
firm for some foreign Government, and had been diverted from her
first purpose when converted into a troop-ship. She had been for
some time out of work, and I had heard that one of her boilers,
at least, needed repair. Our scanty but excellent crew, moreover,
did not belong to the ‘Urgent,’ but had been gathered from other
ships. Our three lieutenants were also volunteers. All this
passed swiftly through my mind as the steamer shook under the
blows of the waves, and I thought that probably no one on board
could say how much of this thumping and straining the
‘Urgent’ would be able to bear. This uncertainty caused me
to look steadily at the worst, and I tried to strengthen myself
in the face of it.

But at length the helm laid hold of the water, and the ship
was got gradually round to face the waves. The rolling
diminished, a certain amount of pitching taking its place. Our
speed had fallen from eleven knots to two. I went again to bed.
After a space of calm, when we seemed crossing the vortex of a
storm, heavy tossing recommenced. I was afraid to allow myself to
fall asleep, as my berth was high, and to be pitched out of it
might be attended with bruises, if not with fractures. From
Friday at noon to Saturday at noon we accomplished sixty-six
miles, or an average of less than three miles an hour. I
overheard the sailors talking about this storm. The ‘Urgent,’
according to those that knew her, had never previously
experienced anything like it. [Footnote: ‘There is,
it will be seen, a fair agreement between these impressions and
those so vigorously described by a scientific correspondent of
the ‘Times.’]

All through Saturday the wind, though somewhat sobered, blew
dead against us. The atmospheric effects were exceedingly fine.
The cumuli resembled mountains in shape, and their peaked summits
shone as white as Alpine snows. At one place this resemblance was
greatly strengthened by a vast area of cloud, uniformly
illuminated, and lying like a névé below the peaks.
From it fell a kind of cloud-river strikingly like a glacier. The
horizon at sunset was remarkable — spaces of brilliant
green between clouds of fiery red, Rainbows had been frequent
throughout the day, and at night a perfectly continuous lunar bow
spanned the heavens from side to side. Its colours were feeble;
but, contrasted with the black ground against which it rested,
its luminousness was extraordinary.

Sunday morning found us opposite to Lisbon, and at midnight we
rounded Cape St. Vincent, where the lurching seemed disposed to
recommence. Through the kindness of Lieutenant Walton, a cot had
been slung for me. It hung between a tiller-wheel and a flue, and
at one A.M. I was roused by the banging of the cot against its
boundaries. But the wind was now behind us, and we went along at
a speed of eleven knots. We felt certain of reaching Cadiz by
three. But a new lighthouse came in sight, which some affirmed to
be Cadiz Lighthouse, while the surrounding houses were declared
to be those of Cadiz itself. these statements, the navigating
lieutenant changed his course, and steered for the place. A pilot
came on board, and he informed us that we were before the mouth
of the Guadalquivir, and that the lighthouse was that of
Cipiòna. Cadiz was still some eighteen miles distant.

We steered towards the city, hoping to get into the harbour
before dark. But the pilot who would have guided us had been
snapped up by another vessel, and we did not get in. We beat
about during the night, and in the morning found ourselves about
fifteen miles from Cadiz. The sun rose behind the city, and we
steered straight into the light. The three-towered cathedral
stood in the midst, round which swarmed apparently a multitude of
chimney-stacks. A nearer approach showed the chimneys to be small
turrets. A pilot was taken on board; for there is a dangerous
shoal in the harbour. The appearance of the town as the sun shone
upon its white and lofty walls was singularly beautiful. We cast
anchor; some officials arrived and demanded a clean bill of
health. We had none. They would have nothing to do with us; so
the yellow quarantine flag was hoisted, and we waited for
permission to land the Cadiz party. After some hours’ delay the
English consul and vice-consul came on board, and with them a
Spanish officer ablaze with gold lace and decorations. Under
slight pressure the requisite permission had been granted. We
landed our party, and in the afternoon weighed anchor. Thanks to
the kindness of our excellent paymaster, I was here transferred
to a more roomy berth.

Cadiz soon sank beneath the sea, and we sighted in succession
Cape Trafalgar, Tarifa, and the revolving light of Ceuta. The
water was very calm, and the moon rose in a quiet heaven. She
swung with her convex surface downwards, the common boundary
between light and shadow being almost horizontal. A pillar of
reflected light shimmered up to us from the slightly rippled sea.
I had previously noticed the phosphorescence of the water, but
tonight it was stronger than usual, especially among the foam at
the bows. A bucket let down into the sea brought up a number of
the little sparkling organisms which caused the phosphorescence.
I caught some of them in my hand. And here an appearance was
observed which was new to most of us, and strikingly beautiful to
all. Standing at the bow and looking forwards, at a distance of
forty or fifty yards from the ship, a number of luminous
streamers were seen rushing towards us. On nearing the vessel
they rapidly turned, like a comet round its perihelion, placed
themselves side by side, and, in parallel trails of light, kept
up with the ship. One of them placed itself right in front of the
bow as a pioneer. These comets of the sea were joined at
intervals by others. Sometimes as many as six at a time would
rush at us, bend with extraordinary rapidity round a sharp curve,
and afterwards keep us company. I leaned over the bow, and
scanned the streamers closely. The frontal portion of each of
them revealed the outline of a porpoise. The rush of the
creatures through the water had started the phosphorescence,
every spark of which was converted by the motion of the retina
into a line of light. Each porpoise was thus wrapped in a
luminous sheath. The phosphorescence did not cease at the
creature’s tail, but was carried many porpoise-lengths behind
it.

To our right we had the African hills, illuminated by the
moon. Gibraltar Rock at length became visible, but the town
remained long hidden by a belt of haze, through which at length the brighter
lamps struggled. It was like the gradual resolution of a nebula
into stars. As the intervening depth became gradually less, the
mist vanished more and more, and finally all the lamps shone
through it They formed a bright foil to the sombre mass of rock
above them. The sea was so calm and the scene so lovely that Mr.
Huggins and myself stayed on deck till near midnight, when the
ship was moored. During our walking to and fro a striking
enlargement of the disk of Jupiter was observed, whenever the
heated air of the funnel came between us and the planet. On
passing away from the heated air, the flat dim disk would
immediately shrink to a luminous point. The effect was one of
visual persistence. The retinal image of the planet was set
quivering in all azimuths by the streams of heated air,
describing in quick succession minute lines of light, which
summed themselves to a disk of sensible area.

At six o’clock next morning, the gun at the Signal Station on
the summit of the rock, boomed. At eight the band on board the
‘Trafalgar’ training-ship, which was in the harbour, struck up
the national anthem; and immediately afterwards a crowd of
mite-like cadets swarmed up the rigging. After the removal of the
apparatus belonging to the Gibraltar party we went on shore.
Winter was in England when we left, but here we had the warmth of
summer. The vegetation was luxuriant — palm-trees,
cactuses, and aloes, all ablaze with scarlet flowers. A visit to
the Governor was proposed, as an act of necessary courtesy, and I
accompanied Admiral Ommaney and Mr. Huggins to ‘the Convent,’ or
Government House. We sent in our cards, waited for a time, and
were then conducted by an orderly to his Excellency. He is a fine
old man, over six feet high, and of frank military bearing. He
received us and conversed with us in a very genial manner. He
took us to see his garden, his palms, his shaded promenades, and
his orange-trees loaded with fruit, in all of which he took
manifest delight. Evidently ‘the hero of Kars’ had fallen upon
quarters after his own heart. He appeared full of good nature,
and engaged us on the spot to dine with him that day.

We sought the town-major for a pass to visit the lines. While
awaiting his arrival I purchased a stock of white glass bottles,
with a view to experiments on the colour of the sea. Mr. Huggins
and myself, who wished to see the rock, were taken by Captain
Salmond to the library, where a model of Gibraltar is kept, and
where we had a useful preliminary lesson. At the library we met
Colonel Maberly, a courteous and kindly man, who gave us good
advice regarding our excursion. He sent an orderly with us to the
entrance of the lines. The orderly handed us over to an
intelligent Irishman, who was directed to show us everything that
we desired to see, and to hide nothing from us. We took the
‘upper line,’ traversed the galleries hewn through the
limestone; looked through the embrasures, which opened like doors
in the precipice, towards the hills of Spain; reached St.
George’s hall, and went still higher, emerging on the summit of
one of the noblest cliffs I have ever seen.

Beyond were the Spanish lines, marked by a line of white
sentry-boxes; nearer were the English lines, less conspicuously
indicated; and between both was the neutral ground. Behind the
Spanish lines rose the conical hill called the Queen of Spain’s
Chair. The general aspect of the mainland from the rock is bold
and rugged. Doubling back from the galleries, we struck upwards
towards the crest, reached the Signal Station, where we indulged
in ‘shandy-gaff’ and bread and cheese. Thence to O’Hara’s Tower,
the highest point of the rock. It was built by a former Governor,
who, forgetful of the laws of terrestrial curvature, thought he
might look from the tower into-the port of Cadiz. The tower is
riven, and it may be climbed along the edges of the crack. We got
to the top of it; thence descended the curious Mediterranean
Stair — a zigzag, mostly of steps down a steeply falling
slope, amid palmetto brush, aloes, and prickly pear.

Passing over the Windmill Hill, we were joined at the
‘Governor’s Cottage’ by a car, and drove afterwards to the
lighthouse at Europa Point. The tower was built, I believe, by
Queen Adelaide, and it contains a fine dioptric apparatus of the
first order, constructed by Messrs. Chance, of Birmingham. At the
appointed hour we were at the Convent. During dinner the same
genial traits which appeared in the morning were still more
conspicuous. The freshness of the Governor’s nature showed itself
best when he spoke of his old antagonist in arms, Mouravieff.
Chivalry in war is consistent with its stern prosecution. These
two men were chivalrous, and after striking the last blow became
friends for ever. Our kind and courteous reception at Gibraltar
is a thing to be remembered with pleasure.

On December 15 we committed ourselves to the Mediterranean.
The views of Gibraltar with which we are most acquainted
represent it as a huge ridge; but its aspect, end on, both from
the Spanish lines and from the other side, is truly noble. There
is a sloping bank of sand at the back of the rock, which I was
disposed to regard simply as the débris of the limestone.
I wished to let myself down upon it, but had not the time. My
friend Mr. Busk, however, assures me that it is silica, and that
the same sand constitutes the adjacent neutral ground. There are
theories afloat as to its having been blown from Sahara. The
Mediterranean throughout this first day, and indeed throughout
the entire voyage to Oran, was of a less deep blue than the

Atlantic. Possibly the quantity of organisms may have modified
the colour. At night the phosphorescence was startling, breaking
suddenly out along the crests of the waves formed by the port and
starboard bows. Its strength was not uniform. Having flashed
brilliantly for a time, it would in part subside, and afterwards
regain its vigour. Several large phosphorescent masses of weird
appearance also floated past.

On the morning of the 16th we sighted the fort and lighthouse
of Marsa el Kibir, and beyond them the white walls of Oran lying
in the bight of a bay, sheltered by dominant hills. The sun was
shining brightly; during our whole voyage we had not had so fine
a day. The wisdom which had led us to choose Oran as our place of
observation seemed demonstrated. A rather excitable pilot came on
board, and he guided us in behind the Mole, which had suffered
much damage the previous year from an unexplained outburst of
waves from the Mediterranean. Both port and bow anchors were cast
in deep water. With three huge hawsers the ship’s stem was made
fast to three gun-pillars fixed in the Mole; and here for a time
the ‘Urgent’ rested from her labours.

M. Janssen, who had rendered his name celebrated by his
observations of the eclipse in India in 1868, when he showed the
solar flames to be eruptions of incandescent hydrogen, was
already encamped in the open country about eight miles from Oran.
On December 2 he had quitted Paris in a balloon, with a strong
young sailor as his assistant, had descended near the mouth of
the Loire, seen M. Gambetta, and received from him encouragement
and aid. On the day of our arrival his encampment was visited by
Mr. Huggins, and the kind and courteous Engineer of the Port
drove me subsequently, in his own phaeton, to the place. It bore
the best repute as regards freedom from haze and fog, and
commanded an open outlook; but it was inconvenient for us on
account of its distance from the ship. The place next in repute
was the railway station, between two and three miles distant from
the Mole. It was inspected, but, being enclosed, was abandoned
for an eminence in an adjacent garden, the property of Mr.
Hinshelwood, a Scotchman who had settled some years previously as
an Esparto merchant in Oran. [Footnote: Esparto is a kind
of grass now much used in the manufacture of paper.]
He,
in the most liberal manner, placed his ground at the disposition
of the party. Here the tents were pitched, on the Saturday, by
Captain Salmond and his intelligent corps of sappers, the
instruments being erected on the Monday under cover of the
tents.

Close to the railway station runs a new loopholed wall of
defence, through which the highway passes into the open country.
Standing on the highway, and looking southwards, about twenty
yards to the right is a small bastionet, intended to carry a gun
or two. Its roof I thought would form an admirable basis for my
telescope, while the view of the surrounding country was
unimpeded in all directions. The authorities kindly allowed me
the use of this bastionet. Two men, one a blue-jacket named
Elliot, and the other a marine named Hill, were placed at my
disposal by Lieutenant Walton; and, thus aided, on Monday morning
I mounted my telescope. The instrument was new to me, and some
hours of discipline were spent in mastering all the details of
its manipulation.

Mr. Huggins joined me, and we visited together the Arab
quarter of Oran. The flat-roofed houses appeared very clean and
white. The street was filled with loiterers, and the thresholds
were occupied by picturesque groups. Some of the men were very
fine. We saw many straight, manly fellows who must have been six
feet four in height. They passed us with perfect indifference,
evincing no anger, suspicion, or curiosity, hardly caring in fact
to glance at us as we passed. In one instance only during my stay
at Oran was I spoken to by an Arab. He was a tall, good-humoured
fellow, who came smiling up to me, and muttered something about
‘les Anglais.’ The mixed population of Oran is picturesque in the
highest degree: the Jews, rich and poor, varying in their
costumes as their wealth varies; the Arabs more picturesque
still, and of all shades of complexion — the negroes, the
Spaniards, the French, all grouped together, each race preserving
its own individuality, formed a picture intensely interesting to
me.

On Tuesday, the 20th, I was early at the bastionet. The night
had been very squally. The sergeant of the sappers had taken
charge of our key, and on Tuesday morning Elliot went for it. He
brought back the intelligence that the tents had been blown down,
and the instruments overturned. Among these was a large and
valuable equatorial from the Royal Observatory, Greenwich. It
seemed hardly possible that this instrument, with its wheels and
verniers and delicate adjustments, could have escaped uninjured
from such a fall. This, however, was the case; and during the day
all the overturned instruments were restored to their places, and
found to be in practical working order. This and the following
day were devoted to incessant schooling. I had come out as a
general stargazer, and not with the intention of devoting myself
to the observation of any particular phenomenon. I wished to see
the whole — the first contact, the advance of the moon, the
successive swallowing up of the solar spots, the breaking of the
last line of crescent by the lunar mountains into Bailey’s beads,
the advance of the shadow through the air, the appearance of the
corona and prominences at the moment of totality, the radiant
streamer; of the corona, the internal structure of the flames, a
glance through a polariscope, a sweep round the landscape with
the naked eye, the reappearance of the soar limb through Bailey’s
beads, and, finally, the retreat of the lunar shadow through the
air.

I was provided with a telescope of admirable definition,
mounted, adjusted, packed, and most liberally placed at my
disposal by Mr. Warren De La Rue. The telescope grasped the whole
of the sun, and a considerable portion of the space surrounding
it. But it would not take in the extreme limits of the corona.
For this I had lashed on to the large telescope a light but
powerful instrument, constructed by Ross, and lent to me by Mr.
Huggins. I was also furnished with an excellent binocular by Mr.
Dallmeyer. In fact, no man could have been more efficiently
supported.

It required a strict parcelling out of the interval of
totality to embrace in it the entire series of observations.
These, while the sun remained visible, were to be made with an
unsilvered diagonal eye-piece, which reflected but a small
fraction of the sun’s light, this fraction, being still further
toned down by a dark glass. At the moment of totality the dark
glass was to be removed, and a silver reflector pushed in, so as
to get the maximum of light from the corona and prominences The
time of totality was distributed as follows:

1. Observe approach of shadow
through the air: totality.

2. Telescope

30 seconds.

3. Finder

30 seconds.

4. Double image
prism

15 seconds.

5. Naked eye.

10 seconds.

6. Finder or
binocular

20 seconds.

7. Telescope.

20 seconds.

8. Observe retreat of
shadow.

In our rehearsals Elliot stood beside me, watch in hand, and
furnished with a lantern. He called out at the end of each
interval, while I moved from telescope to finder, from finder to
polariscope, from polariscope to naked eye, from naked eye back
to finder, from finder to telescope, abandoning the instrument
finally to observe the retreating shadow. All this we went over
twenty times, while looking at the actual sun, and keeping him
in the middle of the field. It was my object to render the
repetition of the lesson so mechanical as to leave no room for
flurry, forgetfulness, or excitement. Volition was not to be
called upon, nor judgment exercised, but a well-beaten path of
routine was to be followed. Had the opportunity occurred, I think
the programme would have been strictly carried out.

But the opportunity did not occur. For several days the
weather had been ill-natured. We had wind so strong As to render
the hawsers at the stern of the ‘Urgent’ as rigid as iron,
and to destroy the navigating lieutenant’s sleep. We had clouds,
a thunder-storm, and some rain. Still the hope was held out that
the atmosphere would cleanse itself, and if it did we were
promised air of extraordinary limpidity. Early on the 22nd we
were all at our posts. Spaces of blue in the early morning gave
us some encouragement, but all depended on the relation of these
spaces to the surrounding clouds. Which of them were to grow as
the day advanced? The wind was high, and to secure the steadiness
of my instrument I was forced to retreat behind a projection of
the bastionet, place stones upon its stand, and, further, to
avail myself of the shelter of a sail. My practised men fastened
the sail at the top, and loaded it with boulders at the bottom.
It was tried severely, but it stood firm.

The clouds and blue spaces fought for a time with varying
success. The sun was bidden and revealed at intervals, hope
oscillating in synchronism with the changes of the sky. At the
moment of first contact a dense cloud intervened; but a minute or
two afterwards the cloud had passed, and the encroachment of the
black body of the moon was evident upon the solar disk. The moon
marched onward, and I saw it at frequent intervals; a large group
of spots were approached and swallowed up. Subsequently I caught
sight of the lunar limb as it cut through the middle of a large
spot. The spot was not to be distinguished from the moon, but
rose like a mountain above it. The clouds, when thin, could be
seen as grey scud drifting across the black surface of the moon;
but they thickened more and more, and made the intervals of
clearness scantier. During these moments I watched with an
interest bordering upon fascination the march of the silver
sickle of the sun across the field of the telescope. It was so
sharp and so beautiful. No trace of the lunar limb could be
observed beyond the sun’s boundary. Here, indeed, it could only
be relieved by the corona, which was utterly cut off by the dark
glass. The blackness of the moon beyond the sun was, in fact,
confounded with the blackness of space.

Beside me was Elliot with the watch and lantern, while
Lieutenant Archer, of the Royal Engineers, had the kindness to
take charge of my note-book. I mentioned, and he wrote rapidly
down, such things as seemed worthy of remembrance. Thus my hands
and mind were entirely free; but it was all to no purpose. A
patch of sunlight fell and rested upon the landscape some miles
away. It was the only illuminated spot within view. But to the
north-west there was still a space of blue which might. reach us
in time. Within seven minutes of totality another space towards
the zenith became very dark. The atmosphere was, as it were, on
the brink of a precipice, being charged with humidity, which
required but a slight chill to bring it down in clouds. This was
furnished by the withdrawal of the solar beams: the clouds did
come down, covering up the space of blue on which our hopes had
so long rested. I abandoned the telescope and walked to and fro
in despair. As the moment of totality approached, the descent
towards darkness was as obvious as a falling stone. I looked
towards a distant ridge, where the darkness would first appear.
At the moment a fan of beams, issuing from the hidden sun, was
spread out over the southern heavens. These beams are bars of
alternate light and shade, produced in illuminated haze by the
shadows of floating cloudlets of varying density. The beams are
practically parallel, but by an effect of perspective they appear
divergent, having the sun, in fact, for their point of
convergence. The darkness took possession of the ridge referred
to, lowered upon M. Janssen’s observatory, passed over the
southern heavens, blotting out the beams as if a sponge had been
drawn across them. It then took successive possession of three
spaces of blue sky in the south-eastern atmosphere. I again
looked towards the ridge. A glimmer as of day-dawn was behind it,
and immediately afterwards the fan of beams, which had been for
more than two minutes absent, revived. The eclipse of 1870 had
ended, and, as far as the corona and flames were concerned, we
had been defeated.

Even in the heart of the eclipse the darkness was by no means
perfect. Small print could be read. In fact, the clouds which
rendered the day a dark one, by scattering light into the shadow,
rendered the darkness less intense than it would have been had
the atmosphere been without cloud. In the more open spaces I
sought for stars, but could find none. There was a lull in the
wind before and after totality, but during the totality the wind
was strong. I waited for some time on the bastionet, hoping to
get a glimpse of the moon on the opposite border of the sun, but
in vain. The clouds continued, and some rain fell. The day
brightened somewhat afterwards, and, having packed all up, in the
sober twilight Mr. Crookes and myself climbed the heights above
the fort of Vera Cruz. From this eminence we had a very noble
view over the Mediterranean and the flanking African hills. The
sunset was remarkable, and the whole outlook exceedingly
fine.

The able and well-instructed medical officer of the
‘Urgent,’ Mr. Goodman, observed the following temperatures
during the progress of the eclipse:

Hour

Deg.

11.45

56

11.55

55

12.10

54

12.37

53

12.39

52

12.43

51

1.5

52

1.27

53

1.44

56

2.10

57

The minimum temperature
occurred some minutes after totality, when a slight rain
fell.

The wind was so strong on the 23rd that Captain Henderson
would not venture out. Guided by Mr. Goodman, I visited a cave in
a remarkable stratum of shell-breccia, and, thanks to my guide,
secured specimens. Mr. Busk informs me that a precisely similar
breccia, is found at Gibraltar, at approximately the same level.
During the afternoon, Admiral Ommaney and myself drove to the
fort of Marsa el Kibir. The fortification is of ancient origin,
the Moorish arches being still there in decay, but the fort is
now very strong. About four or five hundred fine-looking dragoons
were looking after their horses, waiting for a lull to enable
them to embark for France. One of their officers was wandering in
a very solitary fashion over the fort. We had some conversation
with him. He had been at Sedan, had been taken prisoner, but had
effected his escape. He shook his head when we spoke of the
termination of the war, and predicted its long continuance. There
was bitterness in his tone as he spoke of the charges of treason
so lightly levelled against French commanders.

The green waves raved round the promontory on which the fort
stands, smiting the rocks, breaking into foam, and jumping, after
impact, to a height of a hundred feet and more into the air. As
we returned our vehicle broke down through the loss of a wheel.
The Admiral went on board, while I remained long watching the
agitated sea. The little horses of Oran well merit a passing
word. Their speed and endurance, both of which are heavily drawn
upon by their drivers, are extraordinary.

The wind sinking, we lifted anchor on the 24th. For some hours
we went pleasantly along; but during the afternoon the storm
revived, and it blew heavily against us all the night. When we
came opposite the Bay of Almeria, on the 25th, the captain turned
the ship, and steered into the bay, where, under the shadow of
the Sierra Nevada, we passed Christmas night in peace. Next
morning ‘a rose of dawn’ rested on the snows of the adjacent
mountains, while a purple haze was spread over the lower hills. I
had no notion that Spain possessed so fine a range of mountains
as the Sierra Nevada. The height is considerable, but the form
also is such as to get the maximum of grandeur out of the height.
We weighed anchor at eight A.M., passing for a time through shoal
water, the bottom having been evidently stirred up. The adjacent
land seemed eroded in a remarkable manner. It has its floods,
which excavate these valleys and ravines, and leave those
singular ridges behind. Towards evening I climbed the mainmast,
and, standing on the cross-trees, saw the sun set amid a blaze of
fiery clouds. The wind was strong and bitterly cold, and I was
glad to slide back to the deck along a rope, which stretched from
the mast-head to the ship’s side. That night we cast anchor
beside the Mole of Gibraltar.

On the morning of the 27th, in company with two friends, I
drove to the Spanish lines, with the view of seeing the rock from
that side. It is an exceedingly noble mass. The Peninsular and
Oriental mail-boat had been signalled and had come. Heavy duties
called me homeward, and by transferring myself from the
‘Urgent’ to the mail-steamer I should gain three days. I
hired a boat, rowed to the steamer, learned that she was to start
at one, and returned with all speed to the ‘Urgent.’ Making
known to Captain Henderson my wish to get away, he expressed
doubts as to the possibility of reaching the mail-steamer in
time. With his accustomed kindness, he however placed a boat at
my disposal. Four hardy fellows and one of the ship’s officers
jumped into it; my luggage, hastily thrown together, was tumbled
in, and we were immediately on our way. We had nearly four miles
to row in about twenty minutes; but we hoped the mail-boat might
not be punctual. For a time we watched her anxiously; there was
no motion; we came nearer, but the flags were not yet hauled in.
The men put forth all their strength, animated by the
exhortations of the officer at the helm. The roughness of the sea
rendered their efforts to some extent nugatory: still we were
rapidly approaching the steamer. At length she moved, punctual
almost to the minute, at first slowly, but soon with quickened
pace.

We turned to the left, so as to cut across her bows. Five
minutes’ pull would have brought us up to her. The officer waved
his cap and I my hat. ‘If they could only see us, they
might back to us in a moment.’ But they did not see us, or if
they did, they paid us no attention. I returned to the ‘Urgent,’
discomfited, but grateful to the fine fellows who had wrought so
hard to carry out my wishes.

Glad of the quiet, in the sober afternoon I took a walk
towards Europa Point. The sky darkened and heavy squalls passed
at intervals. Private theatricals were at the Convent, and the
kind and courteous Governor had sent cards to the eclipse party.
I failed in my duty in not going. St. Michael’s Cave is said to
rival, if it does not outrival, the Mammoth Cave of Kentucky. On
the 28th Mr. Crookes, Mr. Carpenter, and myself, guided by a
military policeman who understood his work, explored the cavern.
The mouth is about 1,100 feet above the sea. We zigzagged up to
it, and first were led into an aperture in the rock, at some
height above the true entrance of the cave. In this upper cavern
we saw some tall and beautiful stalactite pillars.

The water drips from the roof charged with bicarbonate of
lime. Exposed to the air, the carbonic acid partially escapes,
and the simple carbonate of lime, which is hardly at all soluble
in water, deposits itself as a solid, forming stalactites and
stalagmites. Even the exposure of chalk or limestone water to the
open air partially softens it. A specimen of the Redbourne water
exposed by Professors Graham, Miller, and Hofmann, in a shallow
basin, fell from eighteen degrees to nine degrees of hardness.
The softening process of Clark is virtually a hastening of the
natural process. Here, however, instead of being permitted to
evaporate, half the carbonic acid is appropriated by lime, the
half thus taken up, as well as the remaining half, being
precipitated. The solid precipitate is permitted to sink, and the
clear supernatant liquid is limpid soft water.

We returned to the real mouth of St. Michael’s Cave, which is
entered by a wicket. The floor was somewhat muddy, and the roof
and walls were wet. We soon found ourselves in the midst of a
natural temple, where tall columns sprang complete from floor to
roof, while incipient columns were growing to meet each other,
upwards and downwards. The water which trickles from the
stalactite, after having in part yielded up its carbonate of
lime, falls upon the floor vertically underneath, and there
builds the stalagmite. Consequently, the pillars grow from above
and below simultaneously, along the same vertical. It is easy to
distinguish the stalagmitic from the stalactitic portion of the
pillars. The former is always divided into short segments by
protuberant rings, as if deposited periodically, while the latter
presents a uniform surface. In some cases the points of inverted
cones of stalactite rested on the centres of pillars of
stalagmite. The process of solidification and the consequent
architecture were alike beautiful.

We followed our guide through various branches and arms of the
cave, climbed and descended steps, halted at the edges of dark
shafts and apertures, and squeezed ourselves through narrow
passages. From time to time we halted, while Mr. Crookes
illuminated with ignited magnesium wire, the roof, columns,
dependent spears, and graceful drapery of the stalactites. Once,
coming to a magnificent cluster of icicle-like spears, we helped
ourselves to specimens. There was some difficulty in detaching
the more delicate ones, their fragility was so great. A
consciousness of vandalism, which smote me at the time, haunts me
still; for, though our requisitions were moderate, this beauty
ought not to be at all invaded. Pendent from the roof, in their
natural habitat, nothing can exceed their delicate beauty; they
live, as it were, surrounded by organic connections. In London
they are curious, but not beautiful. Of gathered shells Emerson
writes:

I wiped away the weeds and foam,
And brought my sea-born treasures home
But the poor, unsightly, noisome things
Had left their beauty on the shore,
With the sun, and the sand, and the wild uproar.

The promontory of Gibraltar is so burrowed with caverns that
it has been called the Hill of Caves. They are apparently related
to the geologic disturbances which the rock has undergone. The
earliest of these is the tilting of the once horizontal strata.
Suppose a force of torsion to act upon the promontory at its
southern extremity near Europa Point, and suppose the rock to be
of a partially yielding character; such a force would twist the
strata into screw-surfaces, the greatest amount of twisting being
endured near the point of application of the force. Such a
twisting the rock appears to have suffered; but instead of the
twist fading gradually and uniformly off, in passing from south
to north, the want of uniformity in the material has produced
lines of dislocation where there are abrupt changes in the amount
of twist. Thus, at the northern end of the rock the dip to the
west is nineteen degrees; in the Middle Hill, it is thirty-eight
degrees; in the centre of the South hill, or Sugar Loaf, it is
fifty-seven degrees. At the southern extremity of the Sugar Loaf
the strata are vertical, while farther to the south they
actually turn over and dip to the east.

The rock is thus divided into three sections, separated from
each other by places of dislocation, where the strata are much
wrenched and broken. These are called the Northern and Southern
Quebrada, from the Spanish ‘Tierra Quebrada,’ or broken
ground. It is at these places that the inland caves of Gibraltar
are almost exclusively found. Based on the observations of Dr.
Falconer and himself, an excellent and most interesting account
of these ‘caves, and of the human remains and works of art which
they contain, was communicated by Mr. Busk to the meeting of the
Congress of Prehistoric Archaeology at Norwich, and afterwards
printed in the ‘Transactions’ of the Congress.
[Footnote: In this essay Mr. Busk refers to the previous
labours of Mr. Smith, of Jordan Hill, to whom we owe most of our
knowledge of the geology of the rock.]
Long subsequent to
the operation of the twisting force just referred to, the
promontory underwent various changes of level. There are
sea-terraces and layers of shell-breccia along its flanks, and
numerous caves which, unlike the inland ones, are the product of
marine erosion. The Ape’s Hill, on the African side of the
strait, Mr. Busk informs me has undergone similar disturbances.
[Footnote: No one can rise from the perusal of Mr. Busk’s
paper without a feeling of admiration for the principal
discoverer and indefatigable explorer of the Gibraltar caves, the
late Captain Frederick Brome.]

—–

In the harbour of Gibraltar, on the morning of our departure,
I resumed a series of observations on the colour of the sea. On
the way out a number of specimens had been collected, with a view
to subsequent examination. But the bottles were claret bottles,
of doubtful purity. At Gibraltar, therefore, I purchased fifteen
white glass bottles, with ground glass stoppers, and at Cadiz,
thanks to the friendly guidance of Mr. Cameron, I secured a dozen
more. These seven-and-twenty bottles were filled with water,
taken at different places between Oran and Spithead.

And here let me express my warmest acknowledgments to Captain
Henderson, the commander of H.M.S. ‘Urgent,’ who aided me in my
observations in every possible way. Indeed, my thanks are due to
all the officers for their unfailing courtesy and help. The
captain placed at my disposal his own coxswain, an intelligent
fellow named Thorogood, who skilfully attached a cord to each
bottle, weighted it with lead, cast it into the sea, and, after
three successive rinsings, filled it under my own eyes. The
contact of jugs, buckets, or other vessels was thus avoided; and
even the necessity of pouring out the water, afterwards, through
the dirty London air.

The mode of examination applied to these bottles has been
already described. [Footnote: See “On Dust and Disease”.]
The liquid is illuminated by a powerfully condensed
beam, its condition being revealed through the light scattered by
its suspended particles. ‘Care is taken to defend the eye
from the access of all other light, and, thus defended, it
becomes an organ of inconceivable delicacy.’ Were water of
uniform density perfectly free from suspended matter, it would,
in my opinion, scatter no light at all. The track of a luminous
beam could not be seen in such water. But ‘an amount of impurity
so infinitesimal as to be scarcely expressible in numbers, and
the individual particles of which are so small as wholly to elude
the microscope, may, when examined by the method alluded to,
produce not only sensible, but striking, effects upon the
eye.’

The results of the examination of nineteen bottles filled at
various places between Gibraltar and Spithead, are here
tabulated:

No.

Locality

Colour of Sea

Appearance in Luminous
beam

1

Gibraltar Harbour.

Green

Thick with fine
particles

2

Two miles from
Gibraltar

Clearer green

Thick with very fine
particles

3

Off Cabreta Point

Bright green

Still thick, but less
so

4

Off Cabreta Point

Black-indigo

Much less thick, very
pure

5

Off Tarifa

Undecided

Thicker than No. 4

6

Beyond Tarifa

Cobalt-blue

Much purer than No.
5

7

Twelve miles from Cadiz
.

Yellow-green

Very thick

8

Cadiz Harbour

Yellow-green

Exceedingly thick

9

Fourteen miles from
Cadiz

Yellow-green

Thick, but less so

10

Fourteen miles from
Cadiz

Bright green

Much less thick

11

Between Capes St. Mary and
Vincent.

Deep indigo

Very little matter, very
pure

12

Off the Burlings.

Strong green.

Thick, with fine
matter

13

Beyond the Burlings
.

Indigo

Very little matter,
pure

14

Off Cape Finisterre.

Undecided.

Less pure

15

Bay of Biscay

Black-indigo.

Very little matter, very
pure

16

Bay of Biscay

Indigo

Very fine matter.
Iridescent

17

Off Ushant

Dark green.

A good deal of
matter

18

Off St. Catherine’s
.

Yellow-green

Exceedingly thick

19

Spithead

Green

Exceedingly thick

Here we have three specimens of
water, described as green, a clearer green, and bright green,
taken in Gibraltar Harbour, at a point two miles from the
harbour, and off Cabreta Point. The home examination showed the
first to be thick with suspended matter, the second less thick,
and the third still less thick. Thus the green brightened as the
suspended matter diminished in amount.

Previous to the fourth observation our excellent navigating
lieutenant, Mr. Brown, steered along the coast, thus avoiding the
adverse current which sets in, through the Strait, from the
Atlantic to the Mediterranean. He was at length forced to cross
the boundary of the Atlantic current, which was defined with
extraordinary sharpness. On the one side of it the water was a
vivid green, on the other a deep blue. Standing at the bow of the
ship, a bottle could be filled with blue water, while at the same
moment a bottle cast from the stern could be filled with green
water. Two bottles were secured, one on each side of this
remarkable boundary. In the distance the Atlantic had the hue
called ultra-marine; but looked fairly down upon, it was of
almost inky blackness — black qualified by a trace of
indigo.

What change does the home examination here reveal? In passing
to indigo, the water becomes suddenly augmented in purity, the
suspended matter becoming suddenly less. Off Tarifa, the deep
indigo disappears, and the sea is undecided in colour.
Accompanying this change, we have a rise in the quantity of
suspended matter. Beyond Tarifa, we change to cobalt-blue, the
suspended matter falling at the same time in quantity. This water
is distinctly purer than the green. We approach Cadiz, and at
twelve miles from the city get into yellow-green water; this the
London examination shows to be thick with suspended matter. The
same is true of Cadiz harbour, and also of a point fourteen miles
from Cadiz in the homeward direction. Here there is a sudden
change from yellow-green to a bright emerald-green, and
accompanying the change a sudden fall in the quantity of
suspended matter. Between Cape St. Mary and Cape St: Vincent the
water changes to the deepest indigo, a further diminution of the
suspended matter being the concomitant phenomenon.

We now reach the remarkable group of rocks called the
Burlings, and find the water between the shore and the rocks a
strong green; the home examination shows it to be thick with fine
matter. Fifteen or twenty miles beyond the Burlings we come again
into indigo water, from which the suspended matter has in great
part disappeared. Off Cape Finisterre, about the place where the
‘Captain’ went down, the water becomes green, and the home
examination pronounces it to be thicker. Then we enter the Bay of
Biscay, where the indigo resumes its power, and where the home
examination shows the greatly augmented purity of the water. A
second specimen of water, taken from the Bay of Biscay, held in
suspension fine particles of a peculiar kind; the size of them
was such as to render the water richly iridescent. It showed
itself green, blue, or salmon-coloured, according to the
direction of the line of vision. Finally, we come to our last two
bottles, the one taken opposite St. Catherine’s lighthouse, in
the Isle of Wight, the other at Spithead. The sea at both these
places was green, and both specimens, as might be expected, were
pronounced by the home examination to be thick with suspended
matter.

Two distinct series of observations are here referred to
— the one consisting of direct observations of the colour
of the sea, conducted during the voyage from Gibraltar to
Portsmouth: the other carried out in the laboratory of the Royal
Institution. And here it is to be noted that in the home
examination I never knew what water was placed in my hands. The
labels, with the names of the localities written upon them, had
been tied up, all information regarding the source of the water
being thus held back. The bottles were simply numbered, and not
till all of them had been examined, and described, were the
labels opened, and the locality and sea-colour corresponding to
the various specimens ascertained. The home observations,
therefore, must have been perfectly unbiassed, and they clearly
establish the association of the green colour with fine suspended
matter, and of the ultramarine colour, and more especially of the
black-indigo hue of the Atlantic, with the comparative absence of
such matter.

So much for mere observation; but what is the cause of the
dark hue of the deep ocean? [Footnote: A note, written to
me on October 22, by my friend Canon Kingsley, contains the
following reference to this point: ‘I have never seen the
Lake of Geneva, but I thought of the brilliant dazzling dark blue
of the mid-Atlantic under the sunlight, and its black-blue under
cloud, both so solid that one might leap off the sponson on to it
without fear; this was to me the most wonderful thing which I saw
on my voyages to and from the West Indies.’]

A preliminary remark or two will clear our way towards an
explanation. Colour resides in white light, appearing when any
constituent of the white light is withdrawn. The hue of a purple
liquid, for example, is immediately accounted for by its action
on a spectrum. It cuts out the yellow and green, and allows the
red and blue to pass through. The blending of these two colours
produces the purple. But while such a liquid attacks with special
energy the yellow and green, it enfeebles the whole spectrum. By
increasing the thickness of the stratum we may absorb the whole
of the light. The colour of a blue liquid is similarly accounted
for. It first extinguishes the red; then, as the thickness
augments, it attacks the orange, yellow, and green in succession;
the blue alone finally remaining. But even it might be
extinguished by a sufficient depth of ‘the liquid.

And now we are prepared for a brief, but tolerably complete,
statement of that action of sea-water upon light, to which it
owes its darkness. The spectrum embraces three classes of rays
— the thermal, the visual, and the chemical. These
divisions overlap each other; the thermal rays are in part
visual, the visual rays in part chemical, and vice versa. The
vast body of thermal rays lie beyond the red, being invisible.
These rays are attacked with exceeding energy by water. They are
absorbed close to the surface of the sea, and are the great
agents in evaporation. At the same time the whole spectrum
suffers enfeeblement; water attacks all its rays, but with
different degrees of energy. Of the visual rays, the red are
first extinguished. As the solar beam plunges deeper into the
sea, orange follows red, yellow follows orange, green follows
yellow, and the various shades of blue, where the water is deep
enough, follow green. Absolute extinction of the solar beam would
be the consequence if the water were deep and uniform. If it
contained no suspended matter, such water would be as black as
ink. A reflected glimmer of ordinary light would reach us from
its surface, as it would from the surface of actual ink; but no
light, hence no colour, would reach us from the body of the
water.

In very clear and deep sea-water this condition is
approximately fulfilled, and hence the extraordinary darkness of
such water. The indigo, already referred to, is, I believe, to be
ascribed in part to the suspended matter, which is never absent,
even in the purest natural water; and in part to the slight
reflection of the light from the limiting surfaces of strata of
different densities. A modicum of light is thus thrown back to
the eye, before the depth necessary to absolute extinction has
been attained. An effect precisely similar occurs under the
moraines of glaciers. The ice here is exceptionally compact, and,
owing to the absence of the internal scattering common in bubbled
ice, the light plunges into the mass, where it is extinguished,
the perfectly clear ice presenting an appearance of pitchy
blackness. [Footnote: I learn from a correspondent that
certain Welsh tarns, which are reputed bottomless, have this inky
hue.]

The green colour of the sea has now to be accounted for; and
here, again, let us fall back upon the sure basis of experiment.
A strong white dinner-plate had a lead weight securely fastened
to it. Fifty or sixty yards of strong hempen line were attached
to the plate.

My assistant, Thorogood, occupied a boat, fastened as usual to
the davits of the ‘Urgent,’ while I occupied a second boat
nearer the stern of the ship. He cast the plate as a mariner
heaves the lead, and by the time it reached me it had sunk a
considerable depth in the water. In all cases the hue of this
plate was green. Even when the sea was of the darkest indigo, the
green was vivid and pronounced. I could notice the gradual
deepening of the colour as the plate sank, but at its greatest
depth, even in indigo water, the colour was still a blue-green.
[Footnote: In no case, of course, is the green pure, but a
mixture of green and blue.]

Other observations confirmed this one. The ‘Urgent’ is a
screw steamer, and right over the blades of the screw was an
orifice called the screw-well, through which one could look from
the poop down upon the screw. The surface-glimmer, which so
pesters the eye, was here in a great measure removed. Midway
down, a plank crossed the screw-well from side to side; on this I
placed myself and observed the action of the screw underneath.
The eye was rendered sensitive by the moderation of the light;
and, to remove still further all disturbing causes, Lieutenant
Walton had a sail and tarpaulin thrown over the mouth of the
well. Underneath this I perched myself on the plank and watched
the screw. In an indigo sea the play of colour was indescribably
beautiful, and the contrast between the water, which had the
screw-blades, and that which had the bottom of the ocean, as a
background, was extraordinary. The one was of the most brilliant
green, the other of the deepest ultramarine. The surface of the
water above the screw-blade was always ruffled. Liquid lenses
were thus formed, by which the coloured light was withdrawn from
some places and concentrated upon others, the water flashing with
metallic lustre. The screw-blades in this case played the part of
the dinner-plate in the former case, and there were other
instances of a similar kind. The white bellies of porpoises
showed the green hue, varying in intensity as the creatures swung
to and fro between the surface and the deeper water. Foam, at a
certain depth below the surface, was also green. In a rough sea
the light which penetrated the summit of a wave sometimes reached
the eye, a beautiful green cap being thus placed upon the wave,
even in indigo water.

But how is this colour to be connected with the suspended
particles? Thus. Take the dinner-plate which showed so brilliant
a green when thrown into indigo water. Suppose it to diminish in
size, until it reaches an almost microscopic magnitude. It would
still behave substantially as the larger plate, sending to the
eye its modicum of green light. If the plate, instead of being a
large coherent mass, were ground to a powder sufficiently fine,
and in this condition diffused through the clear sea-water, it
would also send green light to the eye. In fact, the suspended
particles which the home examination reveals, act in all
essential particulars like the plate, or like the screw-blades,
or like the foam, or like the bellies of the porpoises. Thus I
think the greenness of the sea is physically connected with the
matter which it holds in suspension.

We reached Portsmouth on January 5, 1871. Then ended a voyage
which, though its main object was not realised, has left behind
it pleasant memories, both of the aspects of nature and the
kindliness of men.

.

.

.

.

——————–

.

.

VII. NIAGARA.

[Footnote: A
Discourse delivered at the Royal Institution of Great Britain,
April 4, 1873.]

It is one of the disadvantages of reading books about natural
scenery that they fill the mind with pictures, often exaggerated,
often distorted, often blurred, and, even when well drawn,
injurious to the freshness of first impressions. Such has been
the fate of most of us with regard to the Falls of Niagara. There
was little accuracy in the estimates of the first observers of
the cataract. Startled by an exhibition of power so novel and so
grand, emotion leaped beyond the control of the judgment, and
gave currency to notions which have often led to
disappointment.

A record of a voyage in 1535 by a French mariner named Jacques
Cartier, contains, it is said, the first printed allusion to
Niagara. In 1603 the first map of the district was constructed by
a Frenchman named Champlain. In 1648 the Jesuit Rageneau, in a
letter to his superior at Paris, mentions Niagara as ‘a
cataract of frightful height.’ [Footnote: From an
interesting little book presented to me at Brooklyn by its
author, Mr. Holly, some of these data are derived: Hennepin,
Kalm, Bakewell, Lyell, Hall, and others I have myself
consulted.]
In the winter of 1678 and 1679 the cataract
was visited by Father Hennepin, and described in a book dedicated
‘to the King of Great Britain.’ He gives a drawing of the
waterfall, which shows that serious changes have taken place
since his time. He describes it as ‘a great and prodigious
cadence of water, to which the universe does not offer a
parallel.’ The height of the fall, according to Hennepin, was
more than 600 feet. ‘The waters,’ he says, ‘which
fall from this great precipice do foam and boil in the most
astonishing manner, making a noise more terrible than that of
thunder. When the wind blows to the south its frightful roaring
may be heard for more than fifteen leagues.’ The Baron la Hontan,
who visited Niagara in 1687, makes the height 800 feet. In 1721
Charlevois, in a letter to Madame de Maintenon, after referring
to the exaggerations of his predecessors, thus states the result
of his own observations: ‘For my part, after examining it on all
sides, I am inclined to think that we cannot allow it less than
140 or 150 feet,’ — a remarkably close estimate. At that
time, viz. a hundred and fifty years ago, it had the shape of a
horseshoe, and reasons will subsequently be given for holding
that this has been always the form of the cataract, from its
origin to its present site.

As regards the noise of the fall, Charlevois declares the
accounts of his predecessors, which, I may say, are repeated to
the present hour, to be altogether extravagant. He is perfectly
right. The thunders of Niagara are formidable enough to those who
really seek them at the base of the Horseshoe Fall; but on the
banks of the river, and particularly above the fall, its silence,
rather than its noise, is surprising. This arises, in part, from
the lack of resonance; the surrounding country being flat, and
therefore furnishing no echoing surfaces to reinforce the shock
of the water. The resonance from the surrounding rocks causes the
Swiss Reuss at the Devil’s Bridge, when full, to thunder more
loudly than the Niagara.

On Friday, November 1, 1872, just before reaching the village
of Niagara Falls, I caught, from the railway train, my first
glimpse of the smoke of the cataract. Immediately after my
arrival I went with a friend to the northern end of the American
Fall. It may be that my mood at the time toned down the
impression produced by the first aspect of this grand cascade;
but I felt nothing like disappointment, knowing, from old
experience, that time and close acquaintanceship, the gradual
interweaving of mind and nature, must powerfully influence my
final estimate of the scene. After dinner we crossed to Goat
Island, and, turning to the right, reached the southern end of
the American Fall. The river is here studded with small islands.
Crossing a wooden bridge to Luna Island, and clasping a tree
which grows near its edge, I looked long at the cataract, which
here shoots down the precipice like an avalanche of foam. It grew
in power and beauty. The channel spanned by the wooden bridge was
deep, and the river there doubled over the edge of the precipice,
like the swell of a muscle, unbroken. The ledge here overhangs,
the water being poured out far beyond the base of the precipice.
A space, called the Cave of the Winds, is thus enclosed between
the wall of rock and the falling water.

Goat Island ends in a sheer dry precipice, which connects the
American and Horseshoe Falls. Midway between both is a wooden
hut, the residence of the guide to the Cave of the Winds, and
from the hut a winding staircase, called Biddle’s Stair, descends
to the base of the precipice. On the evening of my arrival I went
down this stair, and wandered along the bottom of the cliff. One
well-known factor in the formation and retreat of the cataract
was immediately observed. A thick layer of limestone formed the
upper portion of the cliff. This rested upon a bed of soft shale,
which extended round the base of the cataract. The violent recoil
of the water against this yielding substance crumbles it away,
undermining the ledge above, which, unsupported, eventually
breaks off, and produces the observed recession.

At the southern extremity of the Horseshoe is a promontory,
formed by the doubling back of the gorge excavated by the
cataract, and into which it plunges. On the promontory stands a
stone building, called the Terrapin Tower, the door of which had
been nailed up because of the decay of the staircase within it.
Through the kindness of Mr. Townsend, the superintendent of Goat
Island, the door was opened for me. From this tower, at all hours
of the day, and at some hours of the night, I watched and
listened to the Horseshoe Fall. The river here is evidently much
deeper than the American branch; and instead of bursting into
foam where it quits the ledge, it bends solidly over, and falls
in a continuous layer of the most vivid green. The tint is not
uniform; long stripes of deeper hue alternating with bands of
brighter colour. Close to the ledge over which the water rolls,
foam is generated, the light falling upon which, and flashing
back from it, is sifted in its passage to and fro, and changed
from white to emerald-green. Heaps of superficial foam are also
formed at intervals along the ledge, and are immediately drawn
into long white striae. [Footnote: The direction of the
wind with reference to the course of a ship may be inferred with
accuracy from the foam-streaks on the surface of the sea.]

Lower down, the surface, shaken by the reaction from below,
incessantly rustles into whiteness. The descent finally resolves
itself into a rhythm, the water reaching the bottom of the fall
in periodic gushes. Nor is the spray uniformly diffused through
the air, but is wafted through it in successive veils of
gauze-like texture. From all this it is evident that beauty is
not absent from the Horseshoe Fall, but majesty is its chief
attribute. The plunge of the water is not wild, but deliberate,
vast, and fascinating. From the Terrapin Tower, the adjacent arm
of the Horseshoe is seen projected against the opposite one,
midway down; to the imagination, therefore, is left the picturing
of the gulf into which the cataract plunges.

The delight which natural scenery produces in some minds is
difficult to explain, and the conduct which it prompts can hardly
be fairly criticised by those who have never experienced it. It
seems to me a deduction from the completeness of the celebrated
Thomas Young, that he was unable to appreciate natural scenery.
‘He had really,’ says Dean Peacock, ‘no taste for
life in the country; he was one of those who thought that no one
who was able to live in London would be content to ‘live
elsewhere.’ Well, Dr. Young, like Dr. Johnson, had a right to his
delights; but I can understand a, hesitation to accept them, high
as they were, to the exclusion of

That o’erflowing joy which Nature yields
To her true lovers.

To all who are of this mind, the strengthening of desire on my
part to see and know Niagara Falls, as far as it is possible for
them to be seen and known, will be intelligible.

On the first evening of my visit, I met, at the head of
Biddle’s Stair, the guide to the Cave of the Winds. He was in the
prime of manhood — large, well built, firm and pleasant in
mouth and eye. My interest in the scene stirred up his, and made
him communicative.

Turning to a photograph, he described, by reference to it, a
feat which he had accomplished some time previously, and which
had brought him almost under the green water of the Horseshoe
Fall. ‘Can you lead me there to-morrow?’ I asked. He eyed
me enquiringly, weighing, perhaps, the chances of a man of light
build, and with grey in his whiskers, in such an undertaking.
‘I wish,’ I added, ‘to see as much of the fall as can be
seen, and where you lead I will endeavour to follow.’ His
scrutiny relaxed into a smile, and he said, ‘Very well; I shall
be ready for you to-morrow.’

On the morrow, accordingly, I came. In the hut at the head of
Biddle’s Stair I stripped wholly, and re-dressed according to
instructions, — drawing on two pairs of woollen pantaloons,
three woollen jackets, two pairs of socks, and a pair of felt
shoes. Even if wet, my guide assured me that the clothes would
keep me from being chilled; and he was right. A suit and hood of
yellow oilcloth covered all. Most laudable precautions were taken
by the young assistant who helped to dress me to keep the water
out; but his devices broke down immediately when severely
tested.

We descended the stair; the handle of a pitchfork doing, in my
case, the duty of an alpenstock. At the bottom, the guide
enquired whether we should go first to the Cave of the Winds, or
to the Horseshoe, remarking that the latter would try us most. I
decided on getting the roughest done first, and he turned to the
left over the stones. They were sharp and trying. The base of the
first portion of the cataract is covered with huge boulders,
obviously the ruins of the limestone ledge above. The water does
not distribute itself uniformly among these, but seeks out
channels through which it pours torrentially. We passed some of
these with wetted feet, but without difficulty. At length we came
to the side of a more formidable current. My guide walked along
its edge until he reached its least turbulent portion. Halting,
he said, ‘This is our greatest difficulty; if we can cross
here, we shall get far towards the Horseshoe.’

He waded in. It evidently required all his strength to steady
him. The water rose above his loins, and it foamed still higher.
He had to search for footing, amid unseen boulders, against which
the torrent rose violently. He struggled and swayed, but he
struggled successfully, and finally reached the shallower water
at the other side. Stretching out his arm, he said to me,
‘Now come on.’ I looked down the torrent, as it’ rushed to
the river below, which was seething with the tumult of the
cataract. De Saussure recommended the inspection of Alpine
dangers, with the view of making them familiar to the eye before
they are encountered; and it is a wholesome custom in places of
difficulty to put the possibility of an accident clearly before
the mind, and to decide beforehand what ought to be done should
the accident occur. Thus wound up in the present instance, I
entered the water. Even where it was not more than knee-deep, its
power was manifest. As it rose around me, I sought to split the
torrent by presenting a side to it; but the insecurity of the
footing enabled it to grasp my loins, twist me fairly round, and
bring its impetus to bear upon my back. Further struggle was
impossible; and feeling my balance hopelessly gone, I turned,
flung myself towards the bank just quitted, and was instantly, as
expected, swept into shallower water.

The oilcloth covering was a great incumbrance; it had been
made for a much stouter man, and, standing upright after my
submersion, my legs occupied the centre of two bags of water. My
guide exhorted me to try again. Prudence was at my elbow,
whispering dissuasion; but, taking everything into account, it
appeared more immoral to retreat than to proceed. Instructed by
the first misadventure, I once more entered the stream. Had the
alpenstock been of iron it might have helped me; but, as it was,
the tendency of the water to sweep it out of my hands rendered it
worse than useless. I, however, clung to it by habit. Again the
torrent rose, and again I wavered; but, by keeping the left hip
well against it, I remained upright, and at length grasped the
hand of my leader at the other side. He laughed pleasantly. The
first victory was gained, and he enjoyed it. ‘No
traveller,’ he said, ‘was ever here before.’ Soon
afterwards, by trusting to a piece of drift-wood which seemed
firm, I was again taken off my feet, but was immediately caught
by a protruding rock.

We clambered over the boulders towards the thickest spray,
which soon became so weighty as to cause us to stagger under its
shock. For the most part nothing could be seen; we were in the
midst of bewildering tumult, lashed by the water, which sounded
at times like the cracking of innumerable whips. Underneath this
was the deep resonant roar of the cataract. I tried to shield my
eyes with my hands, and look upwards; but the defence was
useless. The guide continued to move on, but at a certain place
he halted, desiring me to take shelter in his lee, and observe
the cataract. The spray did not come so much from the upper
ledge, as from the rebound of the shattered water when it struck
the bottom. Hence the eyes could be protected from the blinding
shock of the spray, while the line of vision to the upper ledges
remained to some extent clear. On looking upwards over the
guide’s shoulder I could see the water bending over the ledge,
while the Terrapin Tower loomed fitfully through the intermittent
spray-gusts. We were right under the tower. A little farther on
the cataract, after its first plunge, hit a protuberance some way
down, and flew from it in a prodigious burst of spray; through
this we staggered. We rounded the promontory on which the
Terrapin Tower stands, and moved, amid the wildest commotion,
along the arm of the Horse-hoe, until the boulders failed us, and
the cataract fell into the profound gorge of the Niagara
River.

Here the guide sheltered me again, and desired me ‘to look up;
I did so, and could see, as before, the green gleam of the mighty
curve sweeping over the “dipper ledge, and the fitful plunge of
the water, as the spray between us and it alternately gathered
and disappeared. An eminent friend of mine often speaks of the
mistake of those physicians who regard man’s ailments as purely
chemical, to be met by chemical remedies only. He contends for
the psychological element of cure. By agreeable emotions, he
says, nervous currents are liberated which stimulate blood,
brain, and viscera. The influence rained from ladies’ eyes
enables my friend to thrive on dishes which would kill him if
eaten alone. A sanative effect of the same order I experienced
amid the spray and thunder of Niagara. Quickened by the emotions
there aroused, the blood sped exultingly through the arteries,
abolishing introspection, clearing the heart of all bitterness,
and enabling one to think with tolerance, if not with tenderness,
on the most relentless and unreasonable foe. Apart from its
scientific value, and purely as a moral agent, the play was worth
the candle. My companion knew no more of me than that I enjoyed
the wildness of the scene; but as I bent in the shelter of his
large frame he said, ‘I should like to see you attempting
to describe all this.’ He rightly thought it indescribable. The
name of this gallant fellow was Thomas Conroy.

We returned, clambering at intervals up and down, so as to
catch glimpses of the most impressive portions of the cataract.
We passed under ledges formed by tabular masses of limestone, and
through some curious openings formed by the falling together of
the summits of the rocks. At length we found ourselves beside our
enemy of the morning. Conroy halted for a minute or two, scanning
the torrent thoughtfully. I said that, as a guide, he ought to
have a rope in such a place; but he retorted that, as no
traveller had ever thought of coming there, he did not see the
necessity of keeping a rope. He waded in. The struggle to keep
himself erect was evident enough; he swayed, but recovered
himself again and again. At length he slipped, gave way, did as I
had done, threw himself towards the bank, and was swept into the
shallows. Standing in the stream near its edge, he stretched his
arm towards me. I retained the pitchfork handle, for it had been
useful among the boulders. By wading some way in, the staff could
be made to reach him, and I proposed his seizing it. ‘If you are
sure,’ he replied, ‘that, in case of giving way, you can maintain
your grasp, then I will certainly hold you.’ Remarking that he
might count on this, I waded in, and stretched the staff to my
companion. It was firmly grasped by both of us. Thus helped,
though its onset was strong, I moved safely across the torrent.
All danger ended here. We afterwards roamed sociably among the
torrents and boulders below the Cave of the Winds. The rocks were
covered with organic slime, which could not have been walked over
with bare feet, but the felt shoes effectually prevented
slipping. We reached the cave and entered it, first by a wooden
way carried over the boulders, and then along a narrow ledge, to
the point eaten deepest into the shale. When the wind is from the
south, the falling water, I am told, can be seen tranquilly from
this spot; but when we were there, a blinding hurricane of spray
was whirled against us. On the evening of the same day, I went
behind the water on the Canada side, which, after the experiences
of the morning, struck me as an imposture.

Still even this latter is exciting to some nerves. Its effect
upon himself is thus vividly described by Bakewell, jun.:
‘On turning a sharp angle of the rock, a sudden gust of
wind met us, coming from the hollow between the fall and the
rock, which drove the spray directly in our faces, with such
force that in an instant we were wet through. When in the midst
of this shower-bath the shock took away my breath: I turned back
and scrambled over the loose stones to escape the conflict. The
guide soon followed, and told me that I had passed the worst
part. With that assurance I made a second attempt; but so wild
and disordered was my imagination that when I had reached half
way I could bear it no longer.’ [Footnote: ‘Mag. of Nat.
Hist.,’ 1830, pp. 121, 122.]

To complete my knowledge I desired to see the fall from the
river below it, and long negotiations were necessary to secure
the means of doing so. The only boat fit for the undertaking had
been laid up for the winter; but this difficulty, through the
kind intervention of Mr. Townsend, was overcome. The main one was
to secure oarsmen sufficiently strong and skilful to urge the
boat where I wished it to be taken. The son of the owner of the
boat, a finely-built young fellow, but only twenty, and therefore
not sufficiently hardened, was willing to go; and up the river,
it was stated, there lived another man who could do anything with
the boat which strength and daring could accomplish. He came. His
figure and expression of face certainly indicated extraordinary
firmness and power. On Tuesday, November 5, we started, each of
us being clad in oilcloth. The elder oarsman at once assumed a
tone of authority over his companion, and struck immediately in
amid the breakers below the American Fall. He hugged the cross
freshets instead of striking out into the smoother water. I asked
him why he did so, and he replied that they were directed
outwards, not downwards. The struggle, however, to prevent the
bow of the boat from being turned by them, was often very
severe.

The spray was in general blinding, but at times it disappeared
and yielded noble views of the fall. The edge of the cataract is
crimped by indentations which exalt its beauty. Here and there, a
little below the highest ledge, a secondary one juts out; the
water strikes it and bursts from it in huge protuberant masses of
foam and spray. We passed Goat Island, came to the Horseshoe, and
worked for a time along its base, the boulders over which Conroy
and myself had scrambled a few days previously lying between us
and the cataract. A rock was before us, concealed and revealed at
intervals, as the waves passed over it. Our leader tried to get
above this rock, first on the outside of it. The water, however,
was here in violent motion. The men struggled fiercely, the older
one ringing out an incessant peal of command and exhortation to
the younger. As we were just clearing the rock, the bow came
obliquely to the surge; the boat was turned suddenly round and
shot with astonishing rapidity down the river. The men returned
to the charge, now trying to get up between the half-concealed
rock and the boulders to the left. But the torrent set in
strongly through this channel. The tugging was quick and violent,
but we made little way. At length, seizing a rope, the principal
oarsman made a desperate attempt to get upon one of the boulders,
hoping to be able to drag the boat through the channel; but it
bumped so violently against the rock, that the man flung himself
back and relinquished the attempt.

We returned along the base of the American Fall, running in
and out among the currents which rushed from it laterally into
the river. Seen from below the American Fall is certainly
exquisitely beautiful, but it is a mere frill of adornment to its
nobler neighbour the Horseshoe. At times we took to the river,
from the centre of which the Horseshoe Fall appeared especially
magnificent. A streak of cloud across the neck of Mont Blanc can
double its apparent height, so here the green summit of the
cataract shining above the smoke of spray appeared lifted to an
extraordinary elevation. Had Hennepin and La Hontan seen the fall
from this position, their estimates of the height would have been
perfectly excusable.

—–

From a point a little way below the American Fall, a ferry
crosses the river, in summer, to the Canadian side. Below the
ferry is a suspension bridge for carriages and foot-passengers,
and a mile or two lower down is the railway suspension bridge.
Between ferry and bridge the river Niagara flows unruffled; but
at the suspension bridge the bed steepens and the river quickens
its motion. Lower down the gorge narrows, and the rapidity and
turbulence increase. At the place called the ‘Whirlpool Rapids’ I
estimated the width of the river at 300 feet, an estimate
confirmed by the dwellers on the spot. When it is remembered that
the drainage of nearly half a continent is compressed into this
space, the impetuosity of the river’s rush may be imagined. Had
it not been for Mr. Bierstädt, the distinguished
photographer of Niagara, I should have quitted the place without
seeing these rapids; for this, and for his agreeable company to
the spot, I have to thank him. From the edge of the cliff above
the rapids, we descended, a little, I confess, to a climber’s
disgust, in an ‘elevator,’ because the effects are best
seen from the water level.

Two kinds of motion are here obviously active, a motion of
translation and a motion of undulation — the race of the
river through its gorge, and the great waves generated by its
collision with, and rebound from, the obstacles in its way. In
the middle of the river the rush and tossing are most violent; at
all events, the impetuous force of the individual waves is here
most strikingly displayed. Vast pyramidal heaps leap incessantly
from the river, some of them with such energy as to jerk their
summits into the air, where they hang momentarily suspended in
crowds of liquid spherules. The sun shone for a few minutes. At
times the wind, coming up the river, searched and sifted the
spray, carrying away the lighter drops, and leaving the heavier
ones behind. Wafted in the proper direction, rainbows appeared
and disappeared fitfully in the lighter mist. In other directions
the common gleam of the sunshine from the waves and their
shattered crests was exquisitely beautiful. The complexity of the
action was still further illustrated by the fact, that in some
cases, as if by the exercise of a local explosive force, the
drops were shot radially from a particular centre, forming around
it a kind of halo.

The first impression, and, indeed, the current explanation of
these rapids is, that the central bed of the river is cumbered
with large boulders, and that the jostling, tossing, and wild
leaping of the water there, are due to its impact against these
obstacles. I doubt this explanation. At all events, there is
another sufficient reason to be taken into account. Boulders
derived from the adjacent cliffs visibly cumber the sides of the
river. Against these the water rises and sinks rhythmically but
violently, large waves being thus produced. On the generation of
each wave, there is an immediate compounding of the wave-motion
with he river-motion. The ridges, which in still water would
proceed in circular curves round the centre of disturbance, cross
the river obliquely, and the result is that at the centre waves
commingle, which have really been generated at the sides. In the
first instance, we had a composition of wave-motion with
river-motion; here we have the coalescence of waves with waves.
Where crest and furrow cross each other, the motion is annulled;
where furrow and furrow cross, the river is ploughed to a greater
depth; and where crest and crest aid each other, we have that
astonishing leap of the water which breaks the cohesion of the
crests, and tosses them shattered into the air. From the water
level the cause of the action is not so easily seen; but from the
summit of the cliff the lateral generation of the waves, and
their propagation to the perfectly obvious. If this explanation
be correct, the phenomena observed at the Whirlpool Rapids form
one of the grandest illustrations of the principle of
interference. The Nile ‘cataract,’ Mr. Huxley informs me,
offers more moderate examples of the same action.

At some distance below the Whirlpool Rapids we have the
celebrated whirlpool itself. Here the river makes a sudden bend
to the north-east, forming nearly a right angle with its previous
direction. The water strikes the concave bank with great force,
and scoops it incessantly away. A vast basin has been thus
formed, in which the sweep of the river prolongs itself in
gyratory currents. Bodies and trees which have come over the
falls, are stated to circulate here for days without finding the
outlet. From various points of the cliffs above, this is
curiously hidden. The rush of the river into the whirlpool is
obvious enough; and though you imagine the outlet must be
visible, if one existed, you cannot find it. Turning, however,
round the bend of the precipice to the north-east, the outlet
comes into view.

The Niagara season was over; the chatter of sightseers had
ceased, and the scene presented itself as one of holy seclusion
and beauty. I went down to the river’s edge, where the weird
loneliness seemed to increase. The basin is enclosed by high and
almost precipitous banks — covered, at the time, with
russet woods. A kind of mystery attaches itself to gyrating
water, due perhaps to the fact that we are to some extent
ignorant of the direction of its force. It is said that at
certain points of the whirlpool, pine-trees are sucked down, to
be ejected mysteriously elsewhere. The ‘water is of the brightest
emerald-green. The gorge through which it escapes is narrow, and
the motion of the river swift though silent. The surface is
steeply inclined, but it is perfectly unbroken. There are no
lateral waves, no ripples with their breaking bubbles to raise a
murmur; while the depth is here too great to allow the inequality
of the bed to ruffle the surface. Nothing can be more beautiful
than this sloping liquid mirror formed by the Niagara, in sliding
from the whirlpool.

The green colour is, I think, correctly accounted for in the
last Fragment. While crossing the Atlantic in 1872-73 I had
frequent opportunities of testing the explanation there given.
Looked properly down upon, there are portions of the ocean to
which we should hardly ascribe a trace of blue; at the most, a
mere hint of indigo reaches the eye. The water, indeed, is
practically black, and this is an indication both of its depth
and of its freedom from mechanically suspended matter. In small
thicknesses water is sensibly transparent to all kinds of light;
but, as the thickness increases, the rays of low refrangibility
are first absorbed, and after them the other rays. Where,
therefore, the water is very deep and very pure, all the colours
are absorbed, and such water ought to appear black, as no light
is sent from its interior to the eye. The approximation of the
Atlantic Ocean to this condition is an indication of its extreme
purity.

Throw a white pebble into such water; as it sinks it becomes
greener and greener, and, before it disappears, it reaches a
vivid blue-green. Break such a pebble into fragments, each of
these will behave like the unbroken mass; grind the pebble to
powder, every particle will yield its modicum of green; and if
the particles be so fine as to remain suspended in the water, the
scattered light will be a uniform green. Hence the greenness of
shoal water. You go to bed with the black Atlantic around you.
You rise in the morning, find it a vivid green, and correctly
infer that you are crossing the bank of Newfoundland. Such water
is found charged with fine matter in a state of mechanical
suspension. The light from the bottom may sometimes come into
play, but it is not necessary. A storm can render the water
muddy, by rendering the particles too numerous and gross. Such a
case occurred towards the close of my visit to Niagara. There had
been rain and storm in the upper lake-regions, and the quantity
of suspended matter brought down quite extinguished the
fascinating green of the Horseshoe.

Nothing can be more superb than the green of the Atlantic
waves, when the circumstances are favourable to the exhibition of
the colour. As long as a wave remains unbroken no colour appears;
but when the foam just doubles over the crest, like an Alpine
snow-cornice, under the cornice we often see a display of the
most exquisite green. It is metallic in its brilliancy. But the
foam is necessary to its production. The foam is first
illuminated, and it scatters the light in all directions; the
light which passes through the higher portion of the wave alone
reaches the eye, and gives to that portion its matchless colour.
The folding of the wave, producing as it does a series of
longitudinal protuberances and furrows which act like cylindrical
lenses, introduces variations in the intensity of the light, and
materially enhances its beauty.

—–

We have now to consider the genesis and proximate destiny of
the Falls of Niagara. We may open our way to this subject by a
few preliminary remarks upon erosion. Time and intensity are the
main factors of geologic change, and they are in a certain sense
convertible. A feeble force acting through long periods, and an
intense force acting through short ones, may produce
approximately the same results. To Dr. Hooker I have been
indebted for some specimens of stones, the first examples of
which were picked up by Mr. Hackworth on the shores of Lyell’s
Bay, near Wellington, in New Zealand. They were described by Mr.
Travers in the ‘Transactions of the New Zealand Institute.’
Unacquainted with their origin, you would certainly ascribe their
forms to human workmanship. They resemble knives and spear-heads,
being apparently chiselled off into facets, with as much
attention to symmetry as if a tool, guided by human intelligence,
had passed over them. But no human instrument has been brought to
bear upon these stones. They have been wrought into their present
shape by the wind-blown sand of Lyell’s Bay. Two winds are,
dominant here, and they in succession urged the sand against
opposite sides of the stone; every little particle of sand
chipped away its infinitesimal bit of stone, and in the end
sculptured these singular forms. [Footnote: ‘These stones,
which have a strong resemblance to works of human art, occur in
great abundance, and of various sizes, from half-an-inch to
several inches in length. A large number were exhibited showing
the various forms, which are those of wedges, knives,
arrow-heads, &c., and all with sharp cutting edges.

‘Mr. Travers explained that, notwithstanding their artificial
appearance, these stones were formed by the cutting action of the
wind-driven sand, as it passed to and fro over an exposed
boulder-bank. He gave a minute account of the manner in which the
varieties of form are produced, and referred to the effect which
the erosive action thus indicated would have on railway and other
works executed on sandy tracts.

‘Dr. Hector stated that although, as a group, the
specimens on the table could not well be mistaken for artificial
productions, still the forms are so peculiar, and the edges, in a
few of them, so perfect, that if they were discovered associated
with human works, there is no doubt that they would have been
referred to the so-called “stone period.”‘ —
Extracted from the Minutes of the Wellington Philosophical
Society, February 9, 1869.]

The Sphynx of Egypt is nearly covered up by the sand of the
desert. The neck of the Sphynx is partly cut across, not, as I am
assured by Mr. Huxley, by ordinary weathering, but by the eroding
action of the fine sand blown against it. In these cases Nature
furnishes us with hints which may be taken advantage of in art;
and this action of sand has been recently turned to extraordinary
account in the United States. When in Boston, I was taken by my
courteous and helpful friend, Mr. Josiah Quincey, to see the
action of the sand-blast. A kind of hopper containing fine
silicious sand was connected with a reservoir of compressed air,
the pressure being variable at pleasure. The hopper ended in a
long slit, from which the sand was blown. A plate of glass was
placed beneath this slit, and caused to pass slowly under it; it
came out perfectly depolished, with a bright opalescent glimmer,
such as could only be produced by the most careful grinding.
Every little particle of sand urged against the glass, having all
its energy concentrated on the point of impact, formed there a
little pit, the depolished surface consisting of innumerable
hollows of this description.

But this was not all. By protecting certain portions of the
surface, and exposing others, figures and tracery of any required
form could be etched upon the glass. The figures of open
iron-work could be thus copied; while wire-gauze placed over the
glass produced a reticulated pattern. But it required no such
resisting substance as iron to shelter the glass. The patterns of
the finest lace could be thus reproduced; the delicate filaments
of the lace itself offering a sufficient protection. All these
effects have been obtained with a simple model of the sand-blast
devised by my assistant. A fraction of a minute suffices to etch
upon glass a rich and beautiful lace pattern. Any yielding
substance may be employed to protect the glass. By diffusing the
shock of the particle, such substances practically destroy the
local erosive power. The hand can bear, without inconvenience, a
sand-shower which would pulverise glass. Etchings executed on
glass with suitable kinds of ink are accurately worked out by the
sandblast. In fact, within certain limits, the harder the
surface, the greater is the concentration of the shock, and the
more effectual is the erosion. It is not necessary that the sand
should be the harder substance of the two; corundum, for example,
is much harder than quartz; still, quartz-sand can not only
depolish, but actually blow a hole through a plate of corundum.
Nay, glass may be depolished by the impact of fine shot; the
grains in this case bruising the glass, before they have time to
flatten and turn their energy into heat.

And here, in passing, we may tie together one or two
apparently unrelated facts. Supposing you turn on, at the lower
part of a house, a cock which is fed by a pipe from a cistern at
the top of the house, the column of water, from the cistern
downwards, is set in motion. By turning off the cock, this motion
is stopped; and, when the turning off is very sudden, the pipe,
if not strong, may be burst by the internal impact of the water.
By distributing the turning of the cock over half a second of
time, the shock and danger of rupture may be entirely avoided. We
have here an example of the concentration of energy in time. The
sand-blast illustrates the concentration of energy in space. The
action of flint and steel is an illustration of the same
principle. The heat required to generate the spark is intense;
and the mechanical action, being moderate, must, to produce fire,
be in the highest degree concentrated. This concentration is
secured by the collision of hard substances. Calc-spar will not
supply the place of flint, nor lead the place of steel, in the
production of fire by collision. With the softer substances, the
total heat produced may be greater than with the hard ones, but,
to produce the spark, the heat must be intensely localised.

We can, however, go far beyond the mere depolishing of glass;
indeed I have already said that quartz-sand can wear a hole
through corundum. This leads me to express my acknowledgments to
General Tilghman, [Footnote: The absorbent power, if I may
use the phrase, exerted by the industrial arts in the United
States, is forcibly illustrated by the rapid transfer of men like
Mr. Tilghman from the life of the soldier to that of the
civilian. General McClellan, now a civil engineer, whom I had the
honour of frequently meeting in New York, is a most eminent
example of the same kind. At the end of the war, indeed, a
million and a half of men were thus drawn, in an astonishingly
short time, from military to civil life.]
who is the
inventor of the sand-Blast. To his spontaneous kindness I am
indebted for some beautiful illustrations of his process. In one
thick plate of glass a figure has been worked out to a depth of
three eighths of an inch. A second plate, seven eighths of an
inch thick, is entirely perforated. In a circular plate of
marble, nearly half an inch thick, open work of most intricate
and elaborate description has been executed. It would probably
take many days to perform this work by any ordinary process; with
the sand-blast it was accomplished in an hour. So much for the
strength of the blast; its delicacy is illustrated by this
beautiful example of line engraving, etched on glass by means of
the Blast.

This power of erosion, so strikingly displayed when sand is
urged by air, renders us better able to conceive its action when
urged by water. The erosive power of a river is vastly augmented
by the solid matter carried along with it. Sand or pebbles,
caught in a river vortex, can wear away the hardest rock
potholes’ and deep cylindrical shafts being thus produced. An
extraordinary instance of this kind of erosion is to be seen in
the Val Tournanche, above the village of this name. The gorge at
Handeck has been thus cut out. Such waterfalls were once frequent
in the valleys of Switzerland; for hardly any valley is without
one or more transverse barriers of resisting material, over which
the river flowing through the valley once fell as a cataract.
Near Pontresina, in the Engadin, there is such a case; a hard
gneiss being there worn away to form a gorge, through which the
river from the Morteratsch glacier rushes. The barrier of the
Kirchet above Meyringen is also a case in point. Behind it was a
lake, derived from the glacier of the Aar, and over the barrier
the lake poured its excess of water. Here the rock, being
limestone, was in part dissolved; but added to this we had the
action of the sand and gravel carried along by the water, which,
on striking the rock, chipped it away like the particles of the
sand-Blast. Thus, by solution and mechanical erosion, the great
chasm of the Finsteraarschlucht was formed. It is demonstrable
that the water which flows at the bottoms of such deep fissures
once flowed at the level of their present edges, and tumbled down
the lower faces of the barriers. Almost every valley in
Switzerland furnishes examples of this kind; the untenable
hypothesis of earthquakes, once so readily resorted to in
accounting for these gorges, being now for the most part
abandoned. To produce the Canons of Western America, no other
cause is needed than the integration of effects individually
infinitesimal.

And now we come to Niagara. Soon after Europeans had taken
possession of the country, the conviction appears to have arisen
that the deep channel of the river Niagara below the falls had
been excavated by the cataract. In Mr. Bakewell’s
‘Introduction to Geology,’ the prevalence of this belief
has been referred to. It is expressed thus by Professor Joseph
Henry in the ‘Transactions of the Albany Institute:’
[Footnote: Quoted by Bakewell.] ‘In viewing
the position of the falls, and the features of the country round,
it is impossible not to be impressed with the idea that this
great natural raceway has been formed by the continued action of
the irresistible Niagara, and that the falls, beginning at
Lewiston, have, in the course of ages, worn back the rocky strata
to their present site.’ The same view is advocated by Sir Charles
Lyell, by Mr. Hall, by M. Agassiz, by Professor Ramsay, indeed by
most of those who have inspected the place.

A connected image of the origin and progress of the cataract
is easily obtained. Walking northward from the village of Niagara
Falls by the side of the river, we have to our left the deep and
comparatively narrow gorge, through which the Niagara flows. The
bounding cliffs of this gorge are from 300 to 350 feet high. We
reach the whirlpool, trend to the north-east, and after a little
time gradually resume our northward course. Finally, at about
seven miles from the present falls, we come to the edge of a
declivity, which informs us that we have been hitherto walking on
table-land. At some hundreds of feet below us is a comparatively
level plain, which stretches to Lake Ontario. The declivity marks
the end of the precipitous gorge of the Niagara. Here the river
escapes from its steep mural boundaries, and in a widened bed
pursues its way to the lake which finally receives its
waters.

The fact that in historic times, even within the memory of
man, the fall has sensibly receded, prompts the question, How far
has this recession gone? At what point did the ledge which thus
continually creeps backwards begin its retrograde course? To
minds disciplined in such researches the answer has been, and
will be — At the precipitous declivity which crossed the
Niagara from Lewiston on the American to Queenston on the
Canadian side. Over this transverse barrier the united affluents
of all the upper lakes once poured their waters, and here the
work of erosion began. The dam, moreover, was demonstrably of
sufficient height to cause the river above it to submerge Goat
Island; and this would perfectly account for the finding by Sir
Charles Lyell, Mr. Hall, and others, in the sand and gravel of
the island, the same fluviatile shells as are now found in the
Niagara River higher up. It would also account for those deposits
along the sides of the river, the discovery of which enabled
Lyell, Hall, and Ramsay to reduce to demonstration the popular
belief that the Niagara once flowed through a shallow valley.

The physics of the problem of excavation, which I made clear
to my mind before quitting Niagara, are revealed by a close
inspection of the present Horseshoe Fall. We see evidently that
the greatest weight of water bends over the very apex of the
Horseshoe. In a passage in his excellent chapter on Niagara
Falls, Mr. Hall alludes to this fact. Here we have the most
copious and the most violent whirling of the shattered liquid;
here the most powerful eddies recoil against the shale. From this
portion of the fall, indeed, the spray sometimes rises without
solution of continuity to the region of clouds, becoming
gradually more attenuated, and passing finally through the
condition of true cloud into invisible vapour, which is sometimes
reprecipitated higher up. All the phenomena point distinctly to
the centre of the river as the place of greatest mechanical
energy, and from the centre the vigour of the fall gradually dies
away towards the sides. The Horseshoe form, with the concavity
facing downwards, is an obvious and necessary consequence of this
action. Right along the middle of the river the apex of the curve
pushes its way backwards, cutting along the centre a deep and
comparatively narrow groove, and draining the sides as it passes
them. [Footnote: In the discourse the excavation of the
centre and drainage of the sides action was illustrated by a
model devised by my assistant, Mr. John Cottrell.]
Hence
the remarkable discrepancy between the widths of the Niagara
above and below the Horseshoe. All along its course, from
Lewiston Heights to its present position, the form of the fall
was probably that of a horseshoe; for this is merely the
expression of the greater depth, and consequently greater
excavating power, of the centre of the river. The gorge,
moreover, varies in width, as the depth of the centre of the
ancient river varied, being narrowest where that depth was
greatest.

The vast comparative erosive energy of the Horseshoe Fall
comes strikingly into view when it and the American Fall are
compared together. The American branch of the river is cut at a
right angle by the gorge of the Niagara. Here the Horseshoe Fall
was the real excavator. It cut the rock, and formed the
precipice, over which the American Fall tumbles. But since its
formation, the erosive action of the American Fall has been
almost nil, while the Horseshoe has cut its way for 600 yards
across the end of Goat Island, and is now doubling back to
excavate its channel parallel to the length of the island. This
point, which impressed me forcibly, has not, I have just learned,
escaped the acute observation of Professor Ramsay.
[Footnote: His words are: ‘Where the body of water
is small in the American Fall, the edge has only receded a few
yards (where most eroded) during the time that the Canadian Fall
has receded from the north corner of Goat Island to the innermost
curve of the Horseshoe Fall.’ — Quarterly Journal of
Geological Society, May 1859.]
The river bends; the
Horseshoe immediately accommodates itself to the bending, and
will follow implicitly the direction of the deepest water in the
upper stream. The flexures of the gorge are determined by those
of the river channel above it. Were the Niagara centre above the
fall sinuous, the gorge would obediently follow its sinuosities.
Once suggested, no doubt geographers will be able to point out
many examples of this action. The Zambesi is thought to present a
great difficulty to the erosion theory, because of the sinuosity
of the chasm below the Victoria Falls. But, assuming the basalt
to be of tolerably uniform texture, had the river been examined
before the formation of this sinuous channel, the present zigzag
course of the gorge below the fall could, I am persuaded, have
been predicted, while the sounding of the present river would
enable us to predict the course to be pursued by the erosion in
the future.

But not only has the Niagara River cut the gorge; it has
carried away the chips of its own workshop. The shale, being
probably crumbled, is easily carried away. But at the base of the
fall we find the huge boulders already described, and by some
means or other these are removed down the river. The ice which
fills the gorge in winter, and which grapples with the boulders,
has been regarded as the transporting agent. Probably it is so to
some extent. But erosion acts without ceasing on the abutting
points of the boulders, thus withdrawing their support and urging
them gradually down the river. Solution also does its portion of
the work. That solid matter is carried down is proved by the
difference of depth between the Niagara River and Lake Ontario,
where the river enters it. The depth falls from 72 feet to 20
feet, in consequence of the deposition of solid matter caused by
the diminished motion of the river. [Footnote: Near the
mouth of the gorge at Queenston, the depth, according to the
Admiralty Chart, is 180 feet; well within the gorge it is 132
feet.]

.

The annexed highly instructive map has been reduced from one
published in Mr. Hall’s ‘Geology of New York.’ It is based
on surveys executed in 1842, by Messrs. Gibson and Evershed. The
ragged edge of the American Fall north of Goat Island marks the
amount of erosion which it has been able to accomplish, while the
Horseshoe Fall was cutting its way southward across the end of
Goat Island to its present position. The American Fall is 168
feet high, a precipice cut down, not by itself, but by the
Horseshoe Fall. The latter in 1842 was 159 feet high, and, as
shown by the map, is already turning eastward, to excavate its
gorge along the centre of the upper river. P is the apex of the
Horseshoe, and T marks the site of the Terrapin Tower, with the
promontory adjacent, round which I was conducted by Conroy.
Probably since 1842 the Horseshoe has worked back beyond the
position here assigned to it.

In conclusion, we may say a word regarding the proximate
future of Niagara. At the rate of excavation assigned to it by
Sir Charles Lyell, namely, a foot a year, five thousand years or
so will carry the Horseshoe Fall far higher than Goat Island. As
the gorge recedes it will drain, as it has hitherto done, the
banks right and left of it, thus leaving a nearly level terrace
between Goat Island and the edge of the gorge. Higher up it will
totally drain the American branch of the river; the channel of
which in due time will become cultivable land. The American Fall
will then be transformed into a dry precipice, forming a simple
continuation of the cliffy boundary of the Niagara gorge. At the
place occupied by the fall at this moment we shall have the gorge
enclosing a right angle, a second whirlpool being the
consequence. To those who visit Niagara a few millenniums hence I
leave the verification of this prediction. All that can be said
is, that if the causes now in action continue to act, it will
prove itself literally true.

—–

Image73.gifFig. 6.

POSTSCRIPT.

A year or so after I had quitted the United States, a man
sixty years of age, while engaged in painting one of the bridges
which connect Goat Island with the Three Sisters, slipped through
the rails of the bridge into the rapids, and was carried
impetuously towards the Horseshoe Fall. He was urged against a
rock which rose above the water, and with the grasp of
desperation he clung to it. The population of the village of
Niagara Falls was soon upon the island, and ropes were brought,
but there was none to use them. In the midst of the excitement, a
tall powerful young fellow was observed making his way silently
through the crowd. He reached a rope; selected from the
bystanders a number of men, and placed one end of the rope in
their hands. The other end he fastened round himself, and
choosing a point considerably above that to which the man clung,
he plunged into the rapids. He was carried violently downwards,
but he caught the rock, secured the old painter and saved him.
Newspapers from all parts of the Union poured in upon me,
describing this gallant act of my guide Conroy.

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——————–

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VIII. THE PARALLEL ROADS OF GLEN
ROY.

[Footnote: A
discourse delivered at the Royal Institution of Great Britain on
June 9, 1876.]

THE first published allusion to the Parallel Roads of Glen Roy
occurs in the appendix to the third volume of Pennant’s
‘Tour in Scotland,’ a work published in 1776. ‘In the
face of these hills,’ says this writer, ‘both sides of the
glen, there are three roads at small distances from each other
and directly opposite on each side. These roads have been
measured in the complete parts of them, and found to be 26 paces
of a man 5 feet 10 inches high. The two highest are pretty near
each other, about 50 yards, and the lowest double that distance
from the nearest to it. They are carried along the sides of the
glen with the utmost regularity, nearly as exact as drawn with a
line of rule and compass.’

The correct heights of the three roads of Glen Roy are
respectively 1150, 1070, and 860 feet above the sea. Hence a
vertical distance of 80 feet separates the two highest, while the
lowest road is 210 feet below the middle one.

These ‘roads’ are usually shelves or terraces formed in
the yielding drift which here covers the slopes of the mountains.
They are all sensibly horizontal and therefore parallel. Pennant
accepted as reasonable the explanation of them given by the
country people in his time. They thought that the roads
‘were designed for the chase, and that the terraces were
made after the spots were cleared in lines from wood, in order to
tempt the animals into the open paths after they were rouzed, in
order that they might come within reach of the bowmen who might
conceal themselves in the woods above and below.’

In these attempts of ‘the country people’ we have an
illustration of that impulse to which all scientific knowledge is
due — the desire to know the causes of things; and it is a
matter of surprise that in the case of the parallel roads, with
their weird appearance challenging enquiry, this impulse did not
make itself more rapidly and energetically felt. Their remoteness
may perhaps account for the fact that until the year 1817 no
systematic description of them, and no scientific attempt at an
explanation of them, appeared. In that year Dr. MacCulloch, who
was then President of the Geological Society, presented to that
Society a memoir, in which the roads were discussed, and
pronounced to be the margins of lakes once embosomed in Glen Roy.
Why there should be three roads, or why the lakes should stand at
these particular levels, was left unexplained.

To Dr. MacCulloch succeeded a man, possibly not so learned as
a geologist, but obviously fitted by nature to grapple with her
facts and to put them in their proper setting. I refer to Sir
Thomas Dick-Lauder, who presented to the Royal Society of
Edinburgh, on the 2nd of March, 1818, his paper on the Parallel
Roads of Glen. Roy. In looking over the literature of this
subject, which is now copious, it is interesting to observe the
differentiation of minds, and to single out those who went by a
kind of instinct to the core of the question, from those who
erred in it, or who learnedly occupied themselves with its
analogies, adjuncts, and details. There is no man, in my opinion,
connected with the history of the subject, who has shown, in
relation to it, this spirit of penetration, this force of
scientific insight, more conspicuously than Sir Thomas
Dick-Lauder. Two distinct mental processes are involved in the
treatment of such a question. Firstly, the faithful and
sufficient observation of the data; and secondly, that higher
mental process in which the constructive imagination comes into
play, connecting the separate facts of observation with their
common cause, and weaving them into an organic whole. In neither
of these requirements did Sir Thomas Dick-Lauder fail.

Adjacent to Glen Roy is a valley called Glen Gluoy, along the
sides of which ran a single shelf, or terrace, formed obviously
in the same manner as the parallel roads of Glen Roy. The two
shelves on the opposing sides of the glen were at precisely the
same level, and Dick-Lauder wished to see whether, and how, they
became united at the head of the glen. He followed the shelves
into the recesses of the mountains. The bottom of the valley, as
it rose, came ever nearer to them, until finally, at the head of
Glen Gluoy, he reached a col, or watershed, of precisely the same
elevation as the road which swept round the glen.

The correct height of this col is 1170 feet above the sea;
that is to say, 20 feet above the highest road in Glen Roy.

From this col a lateral branch-valley — Glen Turrit
— led down to Glen Roy. Our explorer descended from the col
to the highest road of the latter glen, and pursued it exactly as
he had pursued the road in Glen Gluoy. For a time it belted the
mountain sides at a considerable height above the bottom of the
valley; but this rose as he proceeded, coming ever nearer to the
highest shelf, until finally he reached a col, or watershed,
looking into Glen Spey, and of precisely the same elevation as
the highest road of Glen Roy.

He then dropped down to the lowest of these roads, and
followed it towards the mouth of the glen. Its elevation above
the bottom of the valley gradually increased; not because the
shelf rose, but because it remained level while the valley sloped
downwards. He found this lowest road doubling round the hills at
the mouth of Glen Roy, and running along the sides of the
mountains which flank Glen Spean. He followed it eastwards.

Image74.gifPARALLEL ROADS OF GLEN ROY.
After a Sketch by Sir Thomas Dick-Lauder.

The bottom of the Spean Valley, like the others, gradually
rose, and therefore gradually approached the road on the adjacent
mountain-side. He came to Loch Laggan, the surface of which rose
almost to the level of the road, and beyond the head of this lake
he found, as in the other two cases, a col, or watershed, at
Makul, of exactly the same level as the single road in Glen
Spean, which, it will be remembered, is a continuation of the
lowest road in Glen Roy.

Here we have a series of facts of obvious significance as
regards the solution of this problem. The effort of the mind to
form a coherent image from such facts may be compared with the
effort of the eyes to cause the pictures of a stereoscope to
coalesce. For a time we exercise a certain strain, the object
remaining vague and indistinct. Suddenly its various parts seem
to run together, the object starting forth in clear and definite
relief. Such, I take it, was the effect of his ponderings upon
the mind of Sir Thomas Dick-Lauder. His solution was this: Taking
all their features into account, he was convinced that water only
could have produced the terraces. But how had the water been
collected? He saw clearly that, supposing the mouth of Glen Gluoy
to be stopped by a barrier sufficiently high, if the waters from
the mountains flanking the glen were allowed to collect, they
would form behind the barrier a lake, the surface of which would
gradually rise until it reached the level of the col at the head
of the glen. The rising would then cease; the superfluous water
of Glen Gluoy discharging itself over the col into Glen Roy. As
long as the barrier stopping the mouth of Glen Gluoy continued
high enough, we should have in that glen a lake at the precise
level of its shelf, which lake, acting upon the loose drift of
the flanking mountains, would form the shelf revealed by
observation.

So much for Glen Gluoy. But suppose the mouth of Glen Roy also
stopped by a similar barrier. Behind it also the water from the
adjacent mountains would collect. The surface of the lake thus
formed would gradually rise, until it had reached the level of
the col which divides Glen Roy from Glen Spey. Here the rising of
the lake would cease; its superabundant water being poured over
the col into the valley of the Spey. This state of things would
continue as long as a sufficiently high barrier remained at the
mouth of Glen Roy. The lake thus dammed in, with its surface at
the level of the highest parallel road, would act, as in Glen
Gluoy, upon the friable drift overspreading the mountains, and
would form the highest road or terrace of Glen Roy.

And now let us suppose the barrier to be so far removed from
the mouth of Glen Roy as to establish a connection between it and
the upper part of Glen Spean, while the lower part of the latter
glen still continued to be blocked up. Upper Glen Spean and Glen
Roy would then be occupied by a continuous lake, the level of
which would obviously be determined by the col at the head of
Loch Laggan. The water in Glen Roy would sink from the level it
had previously maintained, to the level of its new place of
escape. This new lake-surface would correspond exactly with the
lowest parallel road, and it would form that road by its action
upon the drift of the adjacent mountains.

In presence of the observed facts, this solution commends
itself strongly to the scientific mind. The question next occurs,
What was the character of the assumed barrier which stopped the
glens? There are at the present moment vast masses of detritus in
certain portions of Glen Spean, and of such detritus Sir Thomas
Dick-Lauder imagined his barriers to have been formed. By some
unknown convulsion, this detritus had been heaped up. But, once
given, and once granted that it was subsequently removed in the
manner indicated, the single road of Glen Gluoy and the highest
and lowest roads of Glen Roy would be explained in a satisfactory
manner.

To account for the second or middle road of Glen Roy, Sir
Thomas Dick-Lauder invoked a new agency. He supposed that at a
certain point in the breaking down or waste of his dam, a halt
occurred, the barrier holding its ground at a particular level
sufficiently long to dam a lake rising to the height of, and
forming the second road. This point of weakness was at once
detected by Mr. Darwin, and adduced by him as proving that the
levels of the cols did not constitute an essential feature in the
phenomena of the parallel roads. Though not destroyed, Sir Thomas
Dick-Lauder’s theory was seriously shaken by this argument, and
it became a point of capital importance, if the facts permitted,
to remove such source of weakness. This was done in 1847 by Mr.
David Milne, now Mr. Milne-Home. On walking up Glen Roy from Roy
Bridge, we pass the mouth of a lateral glen, called Glen Glaster,
running eastward from Glen Roy. There is nothing in this lateral
glen to attract attention, or to suggest that it could have any
conspicuous influence in the production of the parallel roads.
Hence, probably, the failure of Sir Thomas Dick-Lauder to notice
it. But Mr. Milne-Home entered this glen, on the northern side of
which the middle and lowest roads are fairly shown. The principal
stream running through the glen turns at a certain point
northwards and loses itself among hills too high to offer any
outlet. But another branch of the glen turns to the south-east;
and, following up this branch, Mr. Milne-Home reached a col, or
watershed, of the precise level of the second Glen Roy road. When
the barrier blocking the glens had been so far removed as to open
this col, the water in Glen Roy would sink to the level of the
second road. A new lake of diminished depth would be thus formed,
the surplus water of which would escape over the Glen Glaster col
into Glen Spean. The margin of this new lake, acting upon the
detrital matter, would form the second road. The theory of Sir
Thomas Dick-Lauder, as regards the part played by the cols, was
re-riveted by this new and unexpected discovery.

I have referred to Mr. Darwin, whose powerful mind swayed for
a time the convictions of the scientific world in relation to
this question. His notion was — and it is a notion which
very naturally presents itself — that the parallel roads
were formed by the sea; that this whole region was once submerged
and subsequently upheaved; that there were pauses in the process
of upheaval, during which these glens constituted so many fiords,
on the sides of which the parallel terraces were formed. This
theory will not bear close criticism; nor is it now maintained by
Mr. Darwin himself. It would not account for the sea being 20
feet higher in Glen Gluoy than in Glen Roy. It would not account
for the absence of the second and third Glen Roy roads from Glen
Gluoy, where the mountain flanks are quite as impressionable as
in Glen Roy. It would not account for the absence of the shelves
from the other mountains in the neighbourhood, all of which
‘would have been clasped by the sea had the sea been there. Here
then, and no doubt elsewhere, Mr. Darwin has shown himself to be
fallible; but here, as elsewhere, he has shown himself equal to
that discipline of surrender to evidence which girds his
intellect with such unassailable moral strength.

But, granting the significance of Sir Thomas Dick-Lauder’s
facts, and the reasonableness, on the whole, of the views which
he has founded on them, they will not bear examination in detail.
No such barriers of detritus as he assumed could have existed
without leaving traces behind them; but there is no trace left.
There is detritus enough in Glen Spean, but not where it is
wanted. The two highest parallel roads stop abruptly at different
points near the mouth of Glen Roy, but no remnant of the barrier
against which they abutted is to be seen. It might be urged that
the subsequent invasion of the valley by glaciers has swept the
detritus away; but there have been no glaciers in these valleys
since the disappearance of the lakes. Professor Geikie has
favoured me with a drawing of the Glen Spean ‘road’ near
the entrance to Glen Trieg. The road forms a shelf round a great
mound of detritus which, had a glacier followed the formation of
the shelf, must have been cleared away. Taking all the
circumstances into account, you may, I think, with safety dismiss
the detrital barrier as incompetent to account for the present
condition of Glen Gluoy and Glen Roy.

Hypotheses in science, though apparently transcending
experience, are in reality experience modified by scientific
thought and pushed into an ultra experiential region. At the time
that he wrote, Sir Thomas Dick-Lauder could not possibly have
discerned the cause subsequently assigned for the blockage of
these glens. A knowledge of the action of ancient glaciers was
the necessary antecedent to the new explanation, and experience
of this nature was not possessed by the distinguished writer just
mentioned. The extension of Swiss glaciers far beyond their
present limits, was first made known by a Swiss engineer named
Venetz, who established, by the marks they had left behind them,
their former existence in places which they had long forsaken.
The subject of glacier extension was subsequently followed up
with distinguished success by Charpentier, Studer, and others.
With characteristic vigour Agassiz grappled with it, extending
his observations far beyond the domain of Switzerland. He came to
this country in 1840, and found in various places indubitable
marks of ancient glacier action. England, Scotland, Wales, and
Ireland he proved to have once given birth to glaciers. He
visited Glen Roy, surveyed the surrounding neighbourhood, and
pronounced, as a consequence of his investigation, the barriers
which stopped the glens and produced the parallel roads to have
been barriers of ice. To Mr. Jamieson, above all others, we are
indebted for the thorough testing and confirmation of this
theory.

And let me here say that Agassiz is only too likely to be
misrated and misjudged by those who, though accurate within a
limited sphere, fail to grasp in their totality the motive powers
invoked in scientific investigation. True he lacked mechanical
precision, but he abounded in that force and freshness of the
scientific imagination which in some sciences, and probably in
some stages of all sciences, are essential to the creator of
knowledge. To Agassiz was given, not the art of the refiner, but
the instinct of the discoverer, and the strength of the delver
who brings ore from the recesses of the mine. That ore may
contain its share of dross, but it also contains the precious
metal which gives employment to the refiner, and without which
his occupation would depart.

Let us dwell for a moment upon this subject of ancient
glaciers. Under a flask containing water, in which a thermometer
is immersed, is placed a Bunsen’s lamp. The water is heated,
reaches a temperature of 212°, and then begins to boil. The
rise of the thermometer then ceases, although heat continues to
be poured by the lamp into the water. What becomes of that heat?
We know that it is consumed in the molecular work of
vaporization. In the experiment here arranged, the steam passes
from the flask through a tube into a second vessel kept at a low
temperature. Here it is condensed, and indeed congealed to ice,
the second vessel being plunged in a mixture cold enough to
freeze the water. As a result of the process we obtain a mass of
ice. That ice has an origin very antithetical to its own
character. Though cold, it is the child of heat. If we removed
the lamp, there would be no steam, and if there were no steam
there would be no ice. The mere cold of the mixture surrounding
the second vessel would not produce ice. The cold must have the
proper material to work upon; and this material — aqueous
vapour — is, as we here see, the direct product of
heat.

It is now, I suppose, fifteen or sixteen years since I found
myself conversing with an illustrious philosopher regarding that
glacial epoch which the researches of Agassiz and others had
revealed. This profoundly thoughtful man maintained the fixed
opinion that, at a certain stage in the history of the solar
system, the sun’s radiation had suffered diminution, the glacial
epoch being a consequence of this solar chill. The celebrated
French mathematician Poisson had another theory. Astronomers have
shown that the solar system moves through space, and ‘the
temperature of space’ is a familiar expression with scientific
men. It was considered probable by Poisson that our system,
during its motion, had traversed portions of space of different
temperatures; and that, during its passage through one of the
colder regions of the universe, the glacial epoch occurred.
Notions such as these were more or less current everywhere not
many years ago, and I therefore thought it worth while to show
how incomplete they were. Suppose the temperature of our planet
to be reduced, by the subsidence of solar heat, the cold of
space, or any other cause, say one hundred degrees.
Four-and-twenty hours of such a chill would bring down as, snow
nearly all the moisture of our atmosphere. But this would not
produce a glacial epoch. Such an epoch would require the
long-continued generation of the material from which the ice of
glaciers is derived. Mountain snow, the nutriment of glaciers, is
derived from aqueous vapour raised mainly from the tropical ocean
by the sun. The solar fire is as necessary a factor in the
process as our lamp in the experiment referred to a moment ago.
Nothing is easier than to calculate the exact amount of heat
expended by the sun in the production of a glacier. It would, as
I have elsewhere shown, [Footnote: ‘Heat a Mode of
Motion,’ fifth edition, chap. vi.: Forms of Water, §§
55 and 56.]
raise a quantity of cast iron five times the
weight of the glacier not only to a white heat, but to its point
of fusion. If, as I have already urged, instead of being filled
with ice, the valleys of the Alps were filled with white-hot
metal, of quintuple the mass of the present glaciers, it is the
heat, and not the cold, that would arrest our attention and
solicit our explanation. The process of glacier making is
obviously one of distillation, in which the fire of the sun,
which generates the vapour, plays as essential a part as the cold
of the mountains which condenses it. [Footnote: In Lyell’s
excellent ‘Principles of Geology,’ the remark occurs that
‘several writers have fallen into the strange error of supposing
that the glacial period must have been one of higher mean
temperature than usual.’ The really strange error was the
forgetfulness of the fact that without the heat the substance
necessary to the production of glaciers would be
wanting.]

It was their ascription to glacier action that first gave the
parallel roads of Glen Roy an interest in my eyes; and in 1867,
with a view to self-instruction, I made a solitary pilgrimage to
the place, and explored pretty thoroughly the roads of the
principal glen. I traced the highest road to the col dividing
Glen Roy from Glen Spey, and, thanks to the civility of an
Ordnance surveyor, I was enabled to inspect some of the roads
with a theodolite, and to satisfy myself regarding the common
level of the shelves at opposite sides of the valley. As stated
by Pennant, the width of the roads amounts sometimes to more than
twenty yards; but near the head of Glen Roy the highest road
ceases to have any width, for it runs along the face of a rock,
the effect of the lapping of the water on the more friable
portions of the rock being perfectly distinct to this hour. My
knowledge of the region was, however, far from complete, and nine
years had dimmed the memory even of the portion which had been
thoroughly examined. Hence my desire to see the roads once more
before venturing to talk to you about them. The Easter holidays
of 1876 were to be devoted to this purpose; but at the last
moment a telegram from Roy Bridge informed me that the roads were
snowed up. Finding books and memories poor substitutes for the
flavour of facts, I resolved subsequently to make another effort
to see the roads. Accordingly last Thursday fortnight, after
lecturing here, I packed up, and started (not this time alone)
for the North. Next day at noon my wife and I found ourselves at
Dalwhinnie, whence a drive of some five-and-thirty miles brought
us to the excellent hostelry of Mr. Macintosh, at the mouth of
Glen Roy.

We might have found the hills covered with mist, which would
have wholly defeated us; but Nature was good-natured, and we had
two successful working days among the hills. Guided by the
excellent ordnance map of the region, on the Saturday morning we
went up the glen, and on reaching the stream called Allt Bhreac
Achaidh faced the hills to the west. At the watershed between
Glen Roy and Glen Fintaig we bore northwards, struck the ridge
above Glen Gluoy, came in view of its road, which we persistently
followed as long as it continued visible. It is a feature of all
the roads that they vanish before reaching the cola over which
fell the waters of the lakes which formed them. One reason
doubtless is that at their upper ends the lakes were shallow, and
incompetent on this account to raise wavelets of any strength to
act upon the mountain drift. A second reason is that they were
land-locked in the higher portions and protected from the
south-westerly winds, the stillness of their waters causing them
to produce but a feeble impression upon the mountain sides. From
Glen Gluoy we passed down Glen Turrit to Glen Roy, and through it
homewards, thus accomplishing two or three and twenty miles of
rough and honest work.

Next day we thoroughly explored Glen Glaster, following its
two roads as far as they were visible. We reached the col
discovered by Mr. Milne-Home, which stands at the level of the
middle road of Glen Roy. Thence we crossed southwards over the
mountain Creag Dhubh, and examined the erratic blocks upon
its sides, and the ridges and mounds of moraine matter which
cumber the lower flanks of the mountain. The observations of Mr.
Jamieson upon this region, including the mouth of Glen Trieg, are
in the highest degree interesting. We entered Glen Spean, and
continued a search begun on the evening of our arrival at Roy
Bridge — the search, namely, for glacier polishings and
markings. We did not find them copious, but they are
indubitable.

One of the proofs most convenient for reference, is a great
rounded rock by the roadside, 1,000 yards east of the milestone
marked three-quarters of a mile from Roy Bridge. Farther east
other cases occur, and they leave no doubt upon the mind that
Glen Spean was at one time filled by a great glacier. To the
disciplined eye the aspect of the mountains is perfectly
conclusive on this point; and in no position can the observer
more readily and thoroughly convince himself of this than at the
head of Glen Glaster. The dominant hills here are all intensely
glaciated.

But the great collecting ground of the glaciers which dammed
the glens and produced the parallel roads, were the mountains
south and west of Glen Spean. The monarch of these is Ben Nevis,
4,370 feet high. The position of Ben Nevis and his colleagues, in
reference to the vapour-laden winds of the Atlantic, is a point
of the first importance. It is exactly similar to that of
Carrantual and the Macgillicuddy Reeks in the south-west of
Ireland. These mountains are, and were, the first to encounter
the south-western Atlantic winds, and the precipitation, even at
present, in the neighbourhood of Killarney, is enormous. The
winds, robbed of their vapour, and charged with the heat set free
by its precipitation, pursue their direction obliquely across
Ireland; and the effect of the drying process may be understood
by comparing the rainfall at Cahirciveen with that at
Portarlington. As found by Dr. Lloyd, the ratio is as 59 to 21
— fifty-nine inches annually at Cahirciveen to twenty-one
at Portarlington. During the glacial epoch this vapour fell as
snow, and the consequence was a system of glaciers which have
left traces and evidences of the most impressive character in the
region of the Killarney Lakes. I have referred in other places to
the great glacier which, descending from the Reeks, moved through
the Black Valley, took possession of the lake-basins, and left
its traces on every rock and island emergent from the waters of
the upper lake. They are all conspicuously glaciated. Not in
Switzerland itself do we find clearer traces of ancient glacier
action.

What the Macgillicuddy Reeks did in Ireland, Ben Nevis and the
adjacent mountains did, and continue to do, in Scotland. We had
an example of this on the morning we quitted Roy Bridge. From the
bridge westward rain fell copiously, and the roads were wet; but
the precipitation ceased near Loch Laggan, whence eastward the
roads were dry. Measured by the gauge, the rainfall Fort William
is 86 inches, while at Laggan it is only 46 inches annually. The
difference between west and east is forcibly brought out by
observations at the two ends of the Caledonian Canal. Fort
William at the south-western end has, as just stated, 86 inches,
while Culloden, at its north-eastern end, has only 24. To the
researches of that able and accomplished meteorologist, Mr.
Buchan, we are indebted for these and other data of the most
interesting and valuable kind.

Adhering to the facts now presented to us, it is not difficult
to restore in idea the process by which the glaciers of Lochaber
were produced and the glens dammed by ice. When the cold of the
glacial epoch began to invade the Scottish hills, the sun at the
same time acting with sufficient power upon the tropical ocean,
the vapours raised and drifted on to these ‘northern mountains
were more and more converted into snow. This slid down the
slopes, and from every valley, strath, and corry, south of Glen
Spean, glaciers were poured into that glen. The two great factors
here brought into play are the nutrition of the glaciers by the
frozen material above, and their consumption in the milder air
below. For a period supply exceeded consumption, and the ice
extended, filling Glen Spean to an ever-increasing height, and
abutting against the mountains to the north of that glen. But
why, it may be asked, should the valleys south of Glen Spean be
receptacles of ice at a time when those north of it were
receptacles of water? The answer is to be found in the position
and the greater elevation of the mountains south of Glen Spean.
They first received the loads of moisture carried by the Atlantic
winds, and not until they had been in part dried, and also warmed
by the liberation of their latent heat, did these winds touch the
hills north of the Glen.

An instructive observation bearing upon this point is here to
be noted. Had our visit been in the winter we should have found
all the mountains covered; had it been in the summer we should
have found the snow all gone. But happily it was at a season when
the aspect of the mountains north and south of Glen Spean
exhibited their relative powers as snow collectors. Scanning the
former hills from many points of view, we were hardly able to
detect a fleck of snow, while heavy swaths and patches loaded the
latter. Were the glacial epoch to return, the relation indicated
by this observation would cause Glen Spean to be filled with
glaciers from the south, while the hills and valleys on the
north, visited by warmer and drier winds, would remain
comparatively free from ice. This flow from the south would be
reinforced from the west, and as long as the supply was in excess
of the consumption the glaciers would extend, the dams which
closed the glens increasing in height. By-and-by supply and
consumption becoming approximately equal, the height of the
glacier barriers would remain constant. Then, as milder weather
set in, consumption would be in excess, a lowering of the
barriers and a retreat of the ice being the consequence. But for
a long time the conflict between supply and consumption would
continue, retarding indefinitely the disappearance of the
barriers, and keeping the imprisoned lakes in the northern glens.
But however slow its retreat, the ice in the long run would be
forced to yield. The dam at the mouth of Glen Roy, which probably
entered the glen sufficiently far to block up Glen Glaster, would
gradually retreat. Glen Glaster and its col being opened, the
subsidence of the lake eighty feet, from the level of the highest
to that of the second parallel road, would follow as a
consequence. I think this the most probable course of things, but
it is also possible that Glen Glaster may have been blocked by a
glacier from Glen Trieg. The ice dam continuing to retreat, at
length permitted Glen Roy to connect itself with upper Glen
Spean. A continuous lake then filled both glens, the level of
which, as already explained, was determined by the col at Makul,
above the head of Loch Laggan. The last to yield was the portion
of the glacier which derived nutrition from Ben Nevis, and
probably also from the mountains north and south of Loch Arkaig.
But it at length yielded, and the waters in the glens resumed the
courses which they pursue to-day.

For the removal of the ice barriers no cataclysm is to be
invoked; the gradual melting of the dam would produce the entire
series of phenomena. In sinking from col to col the water would
flow over a gradually melting barrier, the surface of the
imprisoned lake not remaining sufficiently long at any particular
level to produce a shelf comparable to the parallel roads. By
temporary halts in the process of melting due to atmospheric
conditions or to the character of the dam itself, or through
local softness in the drift, small pseudo-terraces would be
formed, which, to the perplexity of some observers, are seen upon
the flanks of the glens to-day.

In presence then of the fact that the barriers which stopped
these glens to a height, it may be, of 1,500 feet above the
bottom of Glen Spean, have dissolved and left not a wreck behind;
in presence of the fact, insisted on by Professor Geikie, that
barriers of detritus would undoubtedly have been able to maintain
themselves had they ever been there; in presence of the fact that
great glaciers once most certainly filled these valleys —
that the whole region, as proved by Mr. Jamieson, is filled with
the traces of their action; the theory which ascribes the
parallel roads to lakes dammed by barriers of ice has, in my
opinion, a degree of probability on its side which amounts to a
practical demonstration of its truth.

Into the details of the terrace formation I do not enter. Mr.
Darwin and Mr. Jamieson on the one side, and Sir John Lubbock on
the other, deal with true causes. The terraces, no doubt, are due
in part to the descending drift arrested by the water, and in
part to the fretting of the wavelets, and the rearrangement of
the stirred detritus, along the belts of contact of lake and
bill. The descent of matter must have been frequent when the
drift was unbound by the rootlets which hold it together now. In
some cases, it may be remarked, the visibility of the roads is
materially augmented by differences of vegetation. The grass upon
the terraces is not always of the same character as that above
and below them, while on heather-covered hills the absence of the
dark shrub from the roads greatly enhances their
conspicuousness.

The annexed sketch of a model will enable the reader to grasp
the essential features of the problem and its solution. Glen
Gluoy and Glen Roy are lateral valleys which open into Glen
Spean. Let us suppose Glen Spean filled from v to w with ice of a
uniform elevation of 1,500 feet above the sea, the ice not
filling the upper part of that glen. The ice would thrust itself
for some distance up the lateral valleys, closing all their
mouths. The streams from the mountains right and left of Glen
Gluoy would pour their waters into that glen, forming a lake, the
level of which would be determined by the height of the col at A,
1170 feet above the sea. Over this col the water would flow into
Glen Roy. But in Glen Roy it could not rise higher than 1150
feet, the height of the col at B, over which it would flow into
Glen Spey.

The water halting at these levels for a sufficient time, would
form the single road in Glen Gluoy and the highest road in Glen
Roy. This state of things would continue as long as the ice dam
was sufficiently high to dominate the cols at A and B; but when
through change of climate the gradually sinking dam reached, in
succession, the levels of these cols, the water would then begin
to flow over the dam instead of over the cols. Let us suppose the
wasting of the ice to continue until a connection was established
between Glen Roy and Glen Glaster, a common lake would then fill
both these glens, the level of which would be determined by that
of the col c, over which the water would pour for an indefinite
period into Glen Spean. During this period the second Glen Roy
road and the highest road of Glen Glaster would be formed. The
ice subsiding still further, a connection would eventually be
established between Glen Roy, Glen Glaster, and the upper part of
Glen Spean. A common lake would fill all three glens, the level
of which would be that of the col D, over which for an indefinite
period the lake would pour its water. During this period the
lowest Glen Roy road, which is common also to Glen Glaster and
Glen Spean, would be formed. Finally, on the disappearance of the
ice from the lower part of Glen Spean the waters would flow down
their respective valleys as they do to-day.

Image75.gifFig. 7.

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Reviewing our work, we find three considerable steps to have
marked the solution of the problem of the Parallel Roads of Glen
Roy. The first of these was taken by Sir Thomas Dick-Lauder, the
second was the pregnant conception of Agassiz regarding glacier
action, and the third was the testing and verification of this
conception by the very thorough researches of Mr. Jamieson. No
circumstance or incident connected with this discourse gives me
greater pleasure than the recognition of the value of these
researches. They are marked throughout by unflagging industry, by
novelty and acuteness of observation, and by reasoning power of a
high and varied kind. These pages had been returned ‘for
press’ when I learned that the relation of Ben Nevis and his
colleagues to the vapour-laden winds of the Atlantic had not
escaped Mr. Jamieson. To him obviously the exploration of
Lochaber, and the development of the theory of the Parallel
Roads, has been a labour of love.

Thus ends our rapid survey of this brief episode in the
physical history of the Scottish hills, — brief, that is to
say, in comparison with the immeasurable lapses of time through
which, to produce its varied structure and appearances, our
planet must have passed. In the survey of such a field two things
are specially worthy to be taken into account — the
widening of the intellectual horizon and the reaction of
expanding knowledge upon the intellectual organ itself.

At first, as in the case of ancient glaciers, through sheer
want of capacity, the mind refuses to take in revealed facts. But
by degrees the steady contemplation of these facts so strengthens
and expands the intellectual powers, that where truth once could
not find an entrance it eventually finds a home.
[Footnote: The formation, connection, successive
subsidence, and final disappearance of the glacial lakes of
Lochaber were illustrated in the discourse here reported by the
model just described, constructed under the supervision of my
assistant, Mr. John Cottrell. Glen Gluoy with its lake and road
and the cataract over its col; Glen Roy and its three roads with
their respective cataracts at the head of Glen Spey, Glen
Glaster, and Glen Spean, were all represented. The successive
shiftings of the barriers, which were formed of plate glass,
brought each successive lake and its corresponding road into
view, while the entire removal of the barriers caused the streams
to flow down the glens of the model as they flow down the real
glens of to-day.]

.

A map of the district, with the parallel roads shown in red,
is annexed. [Transcriber’s note: Sorry! No red
available to show the line on the map; you will have to deduce
the course of the roads from the contours etc.]
Image76.gif

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LITERATURE OF THE SUBJECT.

THOMAS PENNANT. — A Tour in Scotland. Vol. iii. 1776, p.
394. JOHN MACCULLOCH. — On the Parallel Roads of Glen Roy.
Geol. Soc. Trans. vol. iv. 1817, p. 314.

THOMAS LAUDER DICK (afterwards SIR THOMAS DICK-LAUDER, Bart.)
— On the Parallel Roads of Lochaber. Edin. Roy. Soc. Trans.
1818, vol. ix. p. 1.

CHARLES DARWIN. — Observations on the Parallel Roads of
Glen Roy, and of the other parts of Lochaber in Scotland, with an
attempt to prove that they are of marine origin. Phil. Trans.
1839, vol. cxxix. p. 39.

SIR CHARLES LYELL. — Elements of Geology. Second
edition, 1841.

Louis AGASSIZ. — The Glacial Theory and its Recent
Progress — Parallel Terraces. Edin. New Phil. Journal,
1842, vol. xxxiii. p. 236.

DAVID MILNE (afterwards DAVID MILNE-HOME). — On the
Parallel Roads of Lochaber; with Remarks on the Change of
Relative Levels of Sea and Land in Scotland, and on the Detrital
Deposits in that Country. Edin. Roy. Soc. Trans. 1847, vol. xvi.
p. 395.

ROBERT CHAMBERS. — Ancient Sea Margins. Edinburgh,
1848.

H. D. ROGERS. — On the Parallel Roads of Glen Roy. Royal
Inst. Proceedings, 1861, vol. iii. p. 341.

THOMAS F. JAMIESON. — On the Parallel Roads of Glen Roy,
and their Place in the History of the Glacial Period. Quart.
Journal Geol. Soc. 1863, vol. xix. p. 235.

SIR CHARLES LYELL. — Antiquity of Man. 1863, p. 253.

REV. R. B. WATSON. — On the Marine Origin of the
Parallel Roads of Glen Roy. Quart. Journ. Geol. Soc. 1865, vol.
xxii. p. 9.

SIR JOHN LUBBOCK. — On the Parallel Roads of Glen Roy.
Quart. Journ. Geol. Soc. 1867, vol. xxiv. p. 83.

CHARLES BABBAGE. — Observations on the Parallel Roads of
Glen Roy. Quart. Journ. Geol. Soc. 1868, vol. xxiv. p. 273.

JAMES NICOL. — On the Origin of the Parallel Roads of
Glen Roy. 1869. Geol. Soc. Journal, vol. xxv. p. 282.

JAMES NICOL. — How the Parallel Roads of Glen Roy were
formed. 1872. Geol. Soc. Journal, vol. xxviii. p. 237.

MAJOR-GENERAL SIR HENRY JAMES, R.E. — Notes on the
Parallel Roads of Lochaber. 4to. 1874.

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IX. ALPINE SCULPTURE.

1864.

TO account for the conformation of the Alps, two hypotheses
have been advanced, which may be respectively named the
hypothesis of fracture and the hypothesis of erosion. The former
assumes that the forces by which the mountains were elevated
produced fissures in the earth’s crust, and that the valleys of
the Alps are the tracks of these fissures; while the latter
maintains that the valleys have been cut out by the action of ice
and water, the mountains themselves being the residual forms of
this grand sculpture. I had heard the Via Mala cited as a
conspicuous illustration of the fissure theory — the
profound chasm thus named, and through which the Hinter-Rhein now
flows, could, it was alleged, be nothing else than a crack in the
earth’s crust. To the Via Mala I therefore went in 1864 to
instruct myself upon the point in question.

The gorge commences about a quarter of an hour above Tusis;
and, on entering it, the first impression certainly is that it
must be a fissure. This conclusion in my case was modified as I
advanced. Some distance up the gorge I found upon the slopes to
my right quantities of rolled stones, evidently rounded by
water-action. Still further up, and just before reaching the
first bridge which spans the chasm, I found more rolled stones,
associated with sand and gravel. Through this mass of detritus,
fortunately, a vertical cutting had been made, which exhibited a
section showing perfect stratification. There was no agency in
the place to roll these stones, and to deposit these alternating
layers of sand and pebbles, but the river which now rushes some
hundreds of feet below them. At one period of the Via Mala’s
history the river must have run at this high level. Other
evidences of water-action soon revealed themselves. From the
parapet of the first bridge I could see the solid rock 200 feet
above the bed of the river scooped and eroded.

It is stated in the guide-books that the river, which usually
runs along the bottom of the gorge, has been known almost to fill
it during violent thunder-storms; and it may be urged that the
marks of erosion which the sides of the chasm exhibit are due to
those occasional floods. In reply to this, it may be stated that
even the existence of such floods is not well authenticated, and
that if the supposition were true, it would be an additional
argument in favour of the cutting power of the river. For if
floods operating at rare intervals could thus erode the rock, the
same agency, acting without ceasing upon the river’s bed, must
certainly be competent to excavate it.

I proceeded upwards, and from a point near another bridge
(which of them I did not note) had a fine view of a portion of
the gorge. The river here runs at the bottom of a cleft of
profound depth, but so narrow that it might be leaped across.
That this cleft must be a crack is the impression first produced;
but a brief inspection suffices to prove that it has been cut by
the river. From top to bottom we have the unmistakable marks of
erosion. This cleft was best seen on looking downwards from a
point near the bridge; but looking upwards from the bridge
itself, the evidence of aqueous erosion was equally
convincing.

The character of the erosion depends upon the rock as well as
upon the river. The action of water upon some rocks is almost
purely mechanical; they are simply ground away or detached in
sensible masses. Water, however, in passing over limestone,
charges itself with carbonate of lime without damage to its
transparency; the rock is dissolved in the water; and the gorges
cut by water in such rocks often resemble those cut in the ice
of glaciers by glacier streams. To the solubility of limestone is
probably to be ascribed the fantastic forms which peaks of this
rock usually assume, and also the grottos and caverns which
interpenetrate limestone formations. A rock capable of being thus
dissolved will expose a smooth surface after the water has
quitted it; and in the case of the Via Mala it is the polish of
the surfaces and the curved hollows scooped in the sides of the
gorge, which assure us that the chasm has been the work of the
river.

About four miles from Tusis, and not far from the little
village of Zillis, the Via Mala opens into a plain bounded by
high terraces. It occurred to me the moment I saw it that the
plain had been the bed of an ancient lake; and a farmer, who was
my temporary companion, immediately informed me that such was the
tradition of the neighbourhood. This man conversed with
intelligence, and as I drew his attention to the rolled stones,
which rest not only above the river, but above the road, and
inferred that the river must once have been there to have rolled
those stones, he saw the force of the evidence perfectly. In
fact, in former times, and subsequent. to the retreat of the
great glaciers, a rocky barrier crossed the valley at this place,
damming the river which came from the mountains higher up. A lake
was thus formed which poured its waters over the barrier. Two
actions were here at work, both tending to obliterate the lake
— the raising of its bed by the deposition of detritus, and
the cutting of its dam by the river. In process of time the cut
deepened into the Via Mala; the lake was drained, and the river
now flows in a definite channel through the plain which its
waters once totally covered.

From Tusis I crossed to Tiefenkasten by the Schien Pass, and
thence over the Julier Pass to Pontresina. There are three or
four ancient lake-beds between Tiefenkasten and the summit of the
Julier. They are all of the same type — a more or less
broad and level valley-bottom, with a barrier in front through
which the river has cut a passage, the drainage of the lake being
the consequence. These lakes were sometimes dammed by barriers of
rock, sometimes by the moraines of ancient glaciers.

An example of this latter kind occurs in the Rosegg valley,
about twenty minutes below the end of the Rosegg glacier, and
about an hour from Pontresina. The valley here is crossed by a
pine-covered moraine of the noblest dimensions; in the
neighbourhood of London it might be called a mountain. That it is
a moraine, the inspection of it from a point on the Surlei slopes
above it will convince any person possessing an educated eye.
Where, moreover, the interior of the mound is exposed, it
exhibits moraine-matter — detritus pulverised by the ice,
with boulders entangled in it. It stretched quite across the
valley, and at one time dammed the river up. But now the barrier
is cut through, the stream having about one-fourth of the moraine
to its right, and the remaining three-fourths to its left. Other
moraines of a more resisting character hold their ground as
barriers to the present day.

In the Val di Campo, for example, about three-quarters of an
hour from Pisciadello, there is a moraine composed of large
boulders, which interrupt the course of a river and compel the
water to fall over them in cascades. They have in great part
resisted its action since the retreat of the ancient glacier
which formed the moraine. Behind the moraine is a lake-bed, now
converted into a level meadow, which rests on a deep layer of
mould.

At Pontresina a very fine and instructive gorge is to be seen.
The river from the Morteratsch glacier rushes through a deep and
narrow chasm which is spanned at one place by a stone bridge. The
rock is not of a character to preserve smooth polishing; but the
larger features of water-action are perfectly evident from top to
bottom. Those features are in part visible from the bridge, but
still better from a point a little distance from the bridge in
the direction of the upper village of Pontresina. The hollowing
out of the rock by the eddies of the water is here quite
manifest. A few minutes’ walk upwards brings us to the end of the
gorge; and behind it we have the usual indications of an ancient
lake, and terraces of distinct water origin. From this position
indeed the genesis of the gorge is clearly revealed. After the
retreat of the ancient glacier, a transverse ridge of
comparatively resisting material crossed the valley at this
place. Over the lowest part of this ridge the river flowed,
rushing steeply down to join at the bottom of the slope the
stream which issued from the Rosegg glacier. On this incline the
water became a powerful eroding agent, and finally cut the
channel to its present depth.

Geological writers of reputation assume at this place the
existence of a fissure, the ‘washing out’ of which resulted
in the formation of the gorge. Now no examination of the bed of
the river ever proved the existence of this fissure; and it is
certain that water, particularly when charged with solid matter
in suspension, can cut a channel through unfissured rock. Cases
of deep cutting can be pointed out where the clean bed of the
stream is exposed, the rock which forms the floor of the river
not exhibiting a trace of fissure. An example of this kind on a
small scale occurs near the Bernina Gasthaus, about two hours
from Pontresina. A little way below the junction of the two
streams from. the Bernina Pass and the Heuthal the river flows
through a channel cut by itself, and 20 or 30 feet in depth. At
some places the river-bed is covered with rolled stones; at other
places it is bare, but shows no trace of fissure. The abstract
power of water, if I may use the term, to cut through rock is
demonstrated by such instances. But if water be competent to
form a gorge without the aid of a fissure, why assume the
existence of such fissures in cases like that at Pontresina? It
seems far more philosophical to accept the simple and impressive
history written on the walls of those gorges by the agent which
produced them.

Numerous cases might be pointed out, varying in magnitude, but
all identical in kind, of barriers which crossed valleys and
formed lakes having been cut through by rivers, narrow gorges
being the consequence. One of the most famous examples of this
kind is the Finsteraarschlucht in the valley of Hash. Here the
ridge called the Kirchet seems split across, and the river Aar
rushes through the fissure. Behind the barrier we have the
meadows and pastures of Imhof resting on the sediment of an
ancient lake. Were this an isolated case, one might with an
apparent show of reason conclude that the Finsteraarschlucht was
produced by an earthquake, as some suppose it to have been; but
when we find it to be a single
sample of actions which are frequent in the Alps — when
probably a hundred cases of the same kind, though different in
magnitude, can be pointed out — it seems quite
unphilosophical to assume that in each particular case an
earthquake was at hand to form a channel for the river. As in the
case of the barrier at Pontresina, the Kirchet, after the retreat
of the Aar glacier, dammed the waters flowing from it, thus
forming a lake, on the bed of which now stands the village of
Imhof. Over this barrier the Aar tumbled towards Meyringen,
cutting, as the centuries passed, its bed ever deeper, until
finally it became deep enough to drain the lake, leaving in its
place the alluvial plain, through which the river now flows in a
definite channel.

In 1866 I subjected the Finsteraarschlucht to a close
examination. The earthquake theory already adverted to was then
prevalent regarding it, and I wished to see whether any evidences
existed of aqueous erosion. Near the summit of the Kirchet is a
signboard inviting the traveller to visit the
Aarenschlucht, a narrow lateral gorge which runs down to
the very bottom of the principal one. The aspect of this smaller
chasm from bottom to top proves to demonstration that water had
in former ages been there at work. It is scooped, rounded, and
polished, so as to render palpable to the most careless eye that
it is a gorge of erosion. But it was regarding the sides of the
great chasm that instruction was needed, and from its edge
nothing to satisfy me could be seen. I therefore stripped and
waded into the river until a point was reached which commanded an
excellent view of both sides of the gorge. The water was cutting
cold, but I was repaid. Below me on the left-hand side was a
jutting cliff which bore the thrust of the river and caused the
Aar to swerve from its direct course. From top to bottom this
cliff was polished, rounded, and scooped. There was no room for
doubt. The river which now runs so deeply down had once been
above. It has been the delver of its own channel through the
barrier of the Kirchet.

But the broad view taken by the advocates of the fracture
theory is, that the valleys themselves follow the tracks of
primeval fissures produced by the upheaval of the land, the
cracks across the barriers referred to being in reality portions
of the great cracks which formed the valleys. Such an argument,
however, would virtually concede the theory of erosion as applied
to the valleys of the Alps. The narrow gorges, often not more
than twenty or thirty feet across, sometimes even narrower,
frequently occur at the bottom of broad valleys. Such fissures
might enter into the list of accidents which gave direction to
the real erosive agents which scooped the valley out; but the
formation of the valley, as it now exists, could no more be
ascribed to such cracks than the motion of a railway train could
be ascribed to the finger of the engineer which turns on the
steam.

These deep gorges occur, I believe, for the most part in
limestone strata; and the effects which the merest driblet of
water can produce on limestone are quite astonishing. It is not
uncommon to meet chasms of considerable depth produced by small
streams the beds of which are dry for a large portion of the
year. Right and left of the larger gorges such secondary chasms
are often found. The idea of time must, I think, be more and more
included in our reasonings on these phenomena. Happily, the marks
which the rivers have, in most cases, left behind them, and which
refer, geologically considered, to actions of yesterday, give us
ground and courage to conceive what may be effected in geologic
periods. Thus the modern portion of the Via Mala throws light
upon the whole. Near Bergün, in the valley of the Albula,
there is also a little Via Mala, which is not less significant
than the great one. The river flows here through a profound
limestone gorge, and to the very edges of the gorge we have the
evidences of erosion. But the most striking illustration of
water-action upon limestone rock that I have ever seen is the
gorge at Pfaeffers. Here the traveller passes along the side of
the chasm midway between top and bottom. Whichever way he looks,
backwards or forwards, upwards or downwards, towards the sky or
towards the river, he meets everywhere the irresistible and
impressive evidence that this wonderful fissure has been sawn
through the mountain by the waters of the Tamina.

I have thus far confined myself to the consideration of the
gorges formed by the cutting through of the rock-barriers which
frequently cross the valleys of the Alps; as far as they have
been examined by me they are the work of erosion. But the larger
question still remains, To what action are we to ascribe the
formation of the valleys themselves? This question includes that
of the formation of the mountain-ridges, for were the valleys
wholly filled, the ridges would disappear. Possibly no answer can
be given to this question which is not beset with more or less of
difficulty. Special localities might be found which would seem to
contradict every solution which, refers the conformation of the
Alps to the operation of a single cause.

Still the Alps present features of a character sufficiently
definite to bring the question of their origin within the sphere
of close reasoning. That they were in whole or in part once
beneath the sea will not be disputed; for they are in great part
composed of sedimentary rocks which required a sea to form them.
Their present elevation above the sea is due to one of those
local changes in the shape of the earth which have been of
frequent occurrence throughout geologic time, in some cases
depressing the land, and in others causing the sea-bottom to
protrude beyond its surface. Considering the inelastic character
of its materials, the protuberance of the Alps could hardly have
been pushed out without dislocation and fracture; and this
conclusion gains in probability when we consider the foldings,
contortions, and even reversals in position of the strata in many
parts of the Alps. Such changes in the position of beds which
were once horizontal could not have been effected without
dislocation. Fissures would be produced by these changes; and
such fissures, the advocates of the fracture theory contend, mark
the positions of the valleys of the Alps.

Imagination is necessary to the man of science, and we could
not reason on our present subject without the power of presenting
mentally a picture of the earth’s crust cracked and fissured by
the forces which produced its upheaval. Imagination, however,
must be strictly checked by reason and by observation. That
fractures occurred cannot, I think, be doubted, but that the
valleys of the Alps are thus formed is a conclusion not at all
involved in the admission of dislocations. I never met with a
precise statement of the manner in which the advocates of the
fissure theory suppose the forces to have acted — whether
they assume a general elevation of the region, or a local
elevation of distinct ridges; or whether they assume local
subsidences after a general elevation, or whether they would
superpose upon the general upheaval minor and local
upheavals.

In the absence of any distinct statement, I will assume the
elevation to be general — that a swelling out of the
earth’s crust occurred here, sufficient to place the most
prominent portions of the protuberance three miles above the
sea-level. To fix the ideas, let us consider a circular portion
of the crust, say one hundred miles in diameter, and let us
suppose, in the first instance, the circumference of this circle
to remain fixed, and that the elevation was confined to the space
within it. The upheaval would throw the crust into a state of
strain; and, if it were inflexible, the strain must be relieved
by fracture. Crevasses would thus intersect the crust. Let us now
enquire what proportion the area of these open fissures is likely
to bear to the area of the unfissured crust. An approximate
answer is all that is here required; for the problem is of such a
character as to render minute precision unnecessary.

No one, I think, would affirm that the area of the fissures
would be one-hundredth the area of the land. For let us consider
the strain upon a single line drawn over the summit of the
protuberance from a point on its rim to a point opposite.
Regarding the protuberance as a spherical swelling, the length of
the arc corresponding to a chord of 100 miles and a versed sine
of 3 miles is 100.24 miles; consequently the surface to reach its
new position must stretch 0.24 of a mile, or be broken. A fissure
or a number of cracks with this total width would relieve the
strain; that is to say, the sum of the widths of all the cracks
over the length of 100 miles would be 420 yards. If, instead of
comparing the width of the fissures with the length of the lines
of tension, we compared their areas with the area of the
unfissured land, we should of course find the proportion much
less. These considerations will help the imagination to realise
what a small ratio the area of the open fissures must bear to the
unfissured crust. They enable us to say, for example, that to
assume the area of the fissures to be one-tenth of the area of
the land would be quite absurd, while that the area of the
fissures could be one-half or more than one-half that of the land
would be in a proportionate degree unthinkable. If we suppose the
elevation to be due to the shrinking or subsidence of the land
all round our assumed circle, we arrive equally at the conclusion
that the area of the open fissures would be altogether
insignificant as compared with that of the unfissured crust.

To those who have seen them from a commanding elevation, it is
needless to say that the Alps themselves bear no sort of
resemblance to the picture which this theory presents to us.
Instead of deep cracks with approximately vertical walls, we have
ridges running into peaks, and gradually sloping to form valleys.
Instead of a fissured crust, we have a state of things closely
resembling the surface of the ocean when agitated by a storm. The
valleys, instead of being much narrower than the ridges, occupy
the greater space. A plaster cast of the Alps turned upside down,
so as to invert the elevations and depressions, would exhibit
blunter and broader mountains, with narrower valleys between
them, than the present ones. The valleys that exist cannot, I
think, with any correctness of language be called fissures. It
may be urged that they originated in fissures: but even this is
unproved, and, were it proved, the fissures would still play the
subordinate part of giving direction to the agents which are to
be regarded as the real sculptors of the Alps.

The fracture theory, then, if it regards the elevation of the
Alps as due to the operation of a force acting throughout the
entire region, is, in my opinion, utterly incompetent to account
for the conformation of the country. If, on the other hand, we
are compelled to resort to local disturbances, the manipulation
of the earth’s crust necessary to obtain the valleys and the
mountains will, I imagine, bring the difficulties of the theory
into very strong relief. Indeed an examination of the region from
many of the more accessible eminences — from the
Galenstock, the Grauhaupt, the Pitz Languard, the Monte Confinale
— or, better still, from Mont Blanc, Monte Rosa, the
Jungfrau, the Finsteraarhorn, the Weisshorn, or the Matterhorn,
where local peculiarities are toned down, and the operations of
the powers which really made this region what it is are alone
brought into prominence — must, I imagine, convince every
physical geologist of the inability of any fracture theory to
account for the present conformation of the Alps.

A correct model of the mountains, with an unexaggerated
vertical scale, produces the same effect upon the mind as the
prospect from one of the highest peaks. We are apt to be
influenced by local phenomena which, though insignificant in view
of the general question of Alpine conformation, are, with
reference to our customary standards, vast and impressive. In a
true model those local peculiarities disappear; for on the scale
of a model they are too small to be visible; while the essential
facts and forms are presented to the undistracted attention.

A minute analysis of the phenomena strengthens the conviction
which the general aspect of the Alps fixes in the mind. We find,
for example, numerous valleys which the most ardent plutonist
would not think of ascribing to any other agency than erosion.
That such is their genesis and history is as certain as that
erosion produced the Chines in the Isle of Wight. From these
indubitable cases of erosion — commencing, if necessary,
with the small ravines which run down the flanks of the ridges,
with their little working navigators at their bottoms — we
can proceed, by almost insensible gradations, to the largest
valleys of the Alps; and it would perplex the plutonist to fix
upon the point at which fracture begins to play a material
part.

In ascending one of the larger valleys, we enter it where it
is wide and where the eminences are gentle on either side. The
flanking mountains become higher and more abrupt as we ascend,
and at length we reach a place where the depth of the valley is a
maximum. Continuing our walk upwards, we find ourselves flanked
by gentler slopes, and finally emerge from the valley and reach
the summit of an open col, or depression in the chain of
mountains. This is the common character of the large valleys.
Crossing the col, we descend along the opposite slope of the
chain, and through the same series of appearances in the reverse
order. If the valleys on both sides of the col were produced by
fissures, what prevents the fissure from prolonging itself across
the col? The case here cited is representative; and I am not
acquainted with a single instance in the Alps where the chain has
been cracked in the manner indicated. The cols are simply
depressions; in many of which the unfissured rock can be traced
from side to side.

The typical instance just sketched follows as a natural
consequence from the theory of erosion. Before either ice or
water can exert great power as an erosive agent, it must collect
in sufficient mass. On the higher slopes and plateaus — in
the region of cols — the power is not fully developed; but
lower down tributaries unite, erosion is carried on with
increased vigour, and the excavation gradually reaches a maximum.
Lower still the elevations diminish and the slopes become more
gentle; the cutting power gradually relaxes, until finally the
eroding agent quits the mountains altogether, and the grand
effects which it produced in the earlier portions of its course
entirely disappear.

I have hitherto confined myself to the consideration of the
broad question of the erosion theory as compared with the
fracture theory; and all that I have been able to observe and
think with reference to the subject leads me to adopt the former.
Under the term erosion I include the action of water, of ice, and
of the atmosphere, including frost and rain. Water and ice,
however, are the principal agents, and which of these two has
produced the greatest effect it is perhaps impossible to say. Two
years ago I wrote a brief note ‘On the Conformation of the
Alps,’ [Footnote: Phil. Mag. vol. xxiv. p. 169] in
which I ascribed the paramount influence to glaciers. The facts
on which that opinion was founded are, I think, unassailable; but
whether the conclusion then announced fairly follows from the
facts is, I confess, an open question.

The arguments which have been thus far urged against the
conclusion are not convincing. Indeed, the idea of glacier
erosion appears so daring to some minds that its boldness alone
is deemed its sufficient refutation. It is, however, to be
remembered that a precisely similar position was taken up by many
excellent workers when the question of ancient glacier extension
was first mooted. The idea was considered too hardy to be
entertained; and the evidences of glacial action were sought to
be explained by reference to almost any process rather than the
true one. Let those who so wisely took the side of ‘boldness’ in
that discussion beware lest they place themselves, with reference
to the question of glacier erosion, in the position formerly
occupied by their opponents.

Looking at the little glaciers of the present day — mere
pigmies as compared to the giants of the glacial epoch — we
find that from every one of them issues a river more or less
voluminous, charged with the matter which the ice has rubbed from
the rocks. Where the rocks are soft, the amount of this finely
pulverised matter suspended in the water is very great. The
water, for example, of the river which flows from Santa Catarina
to Bormio is thick with it. The Rhine is charged with this
matter, and by it has so silted up the Lake of Constance as to
abolish it for a large fraction of its length. The Rhone is
charged with it, and tens of thousands of acres of cultivable
land are formed by the silt above the Lake of Geneva.

In the case of every glacier we have two agents at work
— the ice exerting a crushing force on every point of its
bed which bears its weight, and either rasping this point into
powder or tearing it bodily from the rock to which it belongs;
while the water which everywhere circulates upon the bed of the
glacier continually washes the detritus away and leaves the rock
clean for further abrasion. Confining the action of glaciers to
the simple rubbing away of the rocks, and allowing them
sufficient time to act, it is not a matter of opinion, but a
physical certainty, that they will scoop out valleys. But the
glacier does more than abrade. Rocks are not homogeneous; they
are intersected by joints and places of weakness, which divide
them into virtually detached masses. A glacier is undoubtedly
competent to root such masses bodily away. Indeed the mere à
priori
consideration of the subject proves the competence of a
glacier to deepen its bed. Taking the case of a glacier 1,000
feet deep (and some of the older ones were probably three times
this depth), and allowing 40 feet of ice to an atmosphere, we
find that on every square inch of its bed such a glacier presses
with a weight of 375 lbs., and on every square yard of its bed
with a weight of 486,000 lbs. With a vertical pressure of
this amount the glacier is urged down its valley by the pressure
from behind. We can hardly, I think, deny to such a tool a power
of excavation.

The retardation of a glacier by its bed has been referred to
as proving its impotence as an erosive agent; but this very
retardation is in some measure an expression of the magnitude of
the erosive energy. Either the bed must give way, or the ice must
slide over itself. We get indeed some idea of the crushing
pressure which the moving glacier exercises against its bed-from
the fact that the resistance, and the effort to overcome it, are
such as to make the upper layers of a glacier move bodily over
the lower ones — a portion only of the total motion being
due to the progress of the entire mass of the glacier down its
valley.

The sudden bend in the valley of the Rhone at Martigny has
also been regarded as conclusive evidence against the theory of
erosion. ‘Why,’ it has been asked, I did not the glacier of the
Rhone go straight forward instead of making this awkward bend?’
But if the valley be a crack, why did the crack make this bend?
The crack, I submit, had at least as much reason to prolong
itself in a straight line as the glacier had. A statement of Sir
John Herschel with reference to another matter is perfectly
applicable here: ‘A crack once produced has a tendency to
run — for this plain reason, that at its momentary limit,
at the point at which it has just arrived, the divellent force on
the molecules there situated is counteracted only by half of the
cohesive force which acted when there was no crack, viz. the
cohesion of the uncracked portion alone’ (‘Proc. Roy. Soc.’
vol. xii. p. 678). To account, then, for the bend, the adherent
of the fracture theory must assume the existence of some accident
which turned the crack at right angles to itself; and he surely
will permit the adherent of the erosion theory to make a similar
assumption.

The influence of small accidents on the direction of rivers is
beautifully illustrated in glacier streams, which are made to cut
either straight or sinuous channels by causes apparently of the
most trivial character. In his interesting paper ‘On the Lakes of
Switzerland,’ M. Studer also refers to the bend of the Rhine at
Sargans in proof that the river must there follow a pre-existing
fissure. I made a special expedition to the place in 1864; and
though it was plain that M. Studer had good grounds for the
selection of this spot, I was unable to arrive at his conclusion
as to the necessity of a fissure.

Again, in the interesting volume recently published by the
Swiss Alpine Club, M. Desor informs us that the Swiss naturalists
who met last year at Samaden visited the end of the Morteratsch
glacier, and there convinced themselves that a glacier had no
tendency whatever to imbed itself in the soil. I scarcely think
that the question of glacier erosion, as applied either to lakes
or valleys, is to be disposed of so easily. Let me record here my
experience of the Morteratsch glacier.

I took with me in 1864 a theodolite to Pontresina, and while
there had to congratulate myself on the aid of my friend Mr.
Hirst, who in 1857 did such good service upon the Mer de Glace
and its tributaries. We set out three lines across the
Morteratsch glacier, one of which crossed the ice-stream near the
well-known hut of the painter Georgei, while the two others were
staked out, the one above the hut and the other below it. Calling
the highest line A, the line which crossed the glacier at the hut
B, and the lowest line C, the following are the mean hourly
motions of the three lines, deduced from observations which
extended over several days. On each line eleven stakes were
fixed, which are designated by the figures 1, 2, 3, &c. in
the Tables.

Morteratsch Glacier, Line A.

No. of Stake.

Hourly Motion.

1

0.35 inch.

2

0.49 inch.

3

0.53 inch.

4

0.54 inch.

5

0.56 inch.

6

0.54 inch.

7

0.52 inch.

8

0.49 inch.

9

0.40 inch.

10

0.29 inch.

11

0.20 inch.

As in all other measurements of this kind, the retarding
influence of the sides of the glacier is manifest: the centre
moves with the greatest velocity.

Morteratsch Glacier, Line B.

No. of Stake.

Hourly Motion.

1

0.05 inch.

2

0.14 inch.

3

0.24 inch.

4

0.32 inch.

5

0-41 inch.

6

0.44 inch.

7

0.44 inch.

8

0.45 inch.

9

0.43 inch.

10

0.44 inch.

11

0.44 inch.

The first stake of this line
was quite close to the edge of the glacier, and the ice was thin
at the place, hence its slow motion. Crevasses prevented us from
carrying the line sufficiently far across to render the
retardation of the further side of the glacier fully
evident.

Morteratsch Glacier, Line
C.

No. of Stake

Hourly Motion.

1

0.05 inch.

2

0.09 inch.

3

0.18 inch.

4

0.20 inch.

5

0.25 inch.

6

0.27 inch.

7

0.27 inch.

8

0.30 inch.

9

0.21 inch.

10

0.20 inch.

11

0.16 inch.

Comparing the three lines together, it will be observed that
the velocity diminishes as we descend the glacier. In 100 hours
the maximum motion of three lines respectively is as follows:

Maximum Motion in 100 hours.

Line A

56 inches

Line B

45 inches.

Line C

30 inches.

This deportment explains an appearance which must strike every
observer who looks upon the Morteratsch from the Piz Languard, or
from the new Bernina Road. A medial moraine runs along the
glacier, commencing as a narrow streak, but towards the end the
moraine extending in width, until finally it quite covers the
terminal portion of the glacier. The cause of this is revealed by
the foregoing measurements, which prove that a stone on the
moraine where it is crossed by the line A approaches a second
stone on the moraine where it is crossed by the line C with a
velocity of twenty-six inches per one hundred hours. The moraine
is in a state of longitudinal compression. Its materials are more
and more squeezed together, and they must consequently move
laterally and render the moraine at the terminal portion of the
glacier wider than above.

The motion of the Morteratsch glacier, then, diminishes as we
descend. The maximum motion of the third line is thirty inches in
one hundred hours, or seven inches a day — a very slow
motion; and had we run a line nearer to the end of the glacier,
the motion would have been slower still. At the end itself it is
nearly insensible. [Footnote: The snout of the Aletsch
Glacier has a diurnal motion of less than two inches, while a
mile or so above the snout the velocity is eighteen inches. The
spreading out of the moraine is here very striking.]
Now I
submit that this is not the Place to seek for the scooping power
of a glacier. The opinion appears to be prevalent that it is the
snout of a glacier that must act the part of ploughshare; and it
is certainly an erroneous opinion. The scooping power will exert
itself most where the weight and the motion are greatest. A
glacier’s snout often rests upon matter which has been scooped
from the glacier’s bed higher up. I therefore do not think that
the inspection of what the end of a glacier does or does not
accomplish can decide this question.

The snout of a glacier is potent to remove anything against
which it can fairly abut; and this power, notwithstanding the
slowness of the motion, manifests itself at the end of the
Morteratsch glacier. A hillock, bearing pine-trees, was in front
of the glacier when Mr. Hirst and myself inspected its end; and
this hillock is being bodily removed by the thrust of the ice.
Several of the trees are overturned; and in a few years, if the
glacier continues its reputed advance, the mound will certainly
be ploughed away.

The question of Alpine conformation stands, I think, thus: We
have, in the first place, great valleys, such as those of the
Rhine and the Rhone, which we might conveniently call valleys of
the first order. The mountains which flank these main valleys are
also cut by lateral valleys running into the main ones, and which
may be called valleys of the second order. When these latter are
examined, smaller valleys are found running into them, which may
be called valleys of the third order. Smaller ravines and
depressions, again, join the latter, which may be called valleys
of the fourth order, and so on until we reach streaks and
cuttings so minute as not to merit the name of valleys at all. At
the bottom of every valley we have a stream, diminishing in
magnitude as the order of the valley ascends, carving the earth
and carrying its materials to lower levels. We find that the
larger valleys have been filled for untold ages by glaciers of
enormous dimensions, always moving, grinding down and tearing
away the rocks over which they passed. We have, moreover, on the
plains at the feet of the mountains, and in enormous quantities,
the very matter derived from the sculpture of the mountains
themselves.

The plains of Italy and Switzerland are cumbered by the
débris of the Alps. The lower, wider, and more level
valleys are also filled to unknown depths with the materials
derived from the higher ones. In the vast quantities of
moraine-matter which cumber many even of the higher valleys we
have also suggestions as to the magnitude of the erosion which
has taken place. This moraine-matter, moreover, can only in small
part have been derived from the falling of rocks upon the ancient
glacier; it is in great part derived from the grinding and the
ploughing-out of the glacier itself. This accounts for the
magnitude of many of the ancient moraines, which date from a
period when almost all the mountains were covered with ice and
snow, and when, consequently, the quantity of moraine-matter
derived from the naked crests cannot have been considerable.

The erosion theory ascribes the formation of Alpine valleys to
the agencies here briefly referred to. It invokes nothing but
true causes. Its artificers are still there, though, it may be,
in diminished strength; and if they are granted sufficient time,
it is demonstrable that they are competent to produce the effects
ascribed to them. And what does the fracture theory offer in
comparison? From no possible application of this theory, pure and
simple, can we obtain the slopes and forms of the mountains.
Erosion must in the long run be invoked, and its power therefore
conceded. The fracture theory infers from the disturbances of the
Alps the existence of fissures; and this is a probable inference.
But that they were of a magnitude sufficient to produce the
conformation of the Alps, and that they followed, as the Alpine
valleys do, the lines of natural drainage of the country, are
assumptions which do not appear to me to be justified either by
reason or by observation.

There is a grandeur in the secular integration of small
effects implied by the theory of erosion almost superior to that
involved in the idea of a cataclysm. Think of the ages which must
have been consumed in the execution of this colossal sculpture.
The question may, of course, be pushed further. Think of the ages
which the molten earth required for its consolidation. But these
vaster epochs lack sublimity through our inability to grasp them.
They bewilder us, but they fail to make a solemn impression. The
genesis of the mountains comes more within the scope of the
intellect, and the majesty of the operation is enhanced by our
partial ability to conceive it. In the falling of a rock from a
mountain-head, in the shoot of an avalanche, in the plunge of a
cataract, we often see more impressive illustrations of the power
of gravity than in the motions of the stars. When the intellect
has to intervene, and calculation is necessary to the building up
of the conception, the expansion of the feelings ceases to be
proportional to the magnitude of the phenomena.

—–

I will here record a few other measurements executed on the
Rosegg glacier: the line was staked out across the trunk formed
by the junction of the Rosegg proper with the Tschierva glacier,
a short distance below the rocky promontory called Agaliogs.

Rosegg
Glacier.

No. of
Stake.

Hourly
Motion.

1

0.01
inch.

2

0.05

3

0.07

4

0.10

5

0.11

6

0.13

7

0.14

8

0.18

9

0.24

10

0.23

11

0.24

This is an extremely slowly
moving glacier; the maximum motion hardly amounts to seven inches
a day. Crevasses prevented us from continuing the line quite
across the glacier.

.

.

.

.

——————–

.

.

[Footnote: A
discourse delivered in the Royal Institution, March 22,
1878.]

The care of its sailors is one of the first duties of a
maritime people, and one of the sailor’s greatest dangers is his
proximity to the coast at night. Hence, the idea of warning him
of such proximity by beacon-fires placed sometimes on natural
eminences and sometimes on towers built expressly for the
purpose. Close to Dover Castle, for example, stands an ancient
Pharos of this description.

As our marine increased greater skill was invoked, and lamps
reinforced by parabolic reflectors poured their light upon the
sea. Several of these lamps were sometimes grouped together so as
to intensify the light, which at a little distance appeared as if
it emanated from a single source. This ‘catoptric’ form of
apparatus is still to some extent employed in our
lighthouse-service, but for a long time past it has been more and
more displaced by the great lenses devised by the illustrious
Frenchman, Fresnel.

In a first-class ‘dioptric’ apparatus the light emanates
from a lamp with several concentric wicks, the flame of which,
being kindled by a very active draught, attains to great
intensity. In fixed lights the lenses refract the rays issuing
from the lamp so as to cause them to form a luminous sheet which
grazes the sea-horizon. In revolving lights the lenses gather up
the rays into distinct beams, resembling the spokes of a wheel,
which sweep over the sea and strike the eye of the mariner in
succession.

It is not for clear weather that the greatest strengthening of
the light is intended, for here it is not needed. Nor is it for
densely foggy weather, for here it is ineffectual. But it is for
the intermediate stages of hazy, snowy, or rainy weather, in
which a powerful light can assert itself, while a feeble one is
extinguished. The usual first-order lamp is one of four wicks,
but Mr. Douglass, the able and indefatigable engineer of the
Trinity House, has recently raised the number of the wicks to
six, which produce a very noble flame. To Mr. Wigham, of Dublin,
we are indebted for the successful application of gas to
lighthouse illumination. In some lighthouses his power varies
from 28 jets to 108 jets, while in the lighthouse of Galley Head
three burners of the largest size can be employed, the maximum
number of jets being 324. These larger powers are invoked only in
case of fog, the 28-jet burner being amply sufficient for clear
weather. The passage from the small burner to the large, and from
the large burner to the small, is made with ease, rapidity, and
certainty. This employment of gas is indigenous to Ireland, and
the Board of Trade has exercised a wise liberality in allowing
every facility to Mr. Wigham for the development of his
invention.

The last great agent employed in lighthouse illumination is
electricity. It was in this Institution, beginning in 1831, that
Faraday proved the existence and illustrated the laws of those
induced currents which in our day have received such astounding
development. In relation to this subject Faraday’s words have a
prophetic ring. ‘I have rather,’ he writes in 1831, ‘been
desirous of discovering new facts and new relations dependent on
magneto-electric induction than of exalting the force of those
already obtained, being assured that the latter would find their
full development hereafter.’ The labours of Holmes, of the Paris
Alliance Company, of Wilde, and of Gramme, constitute a brilliant
fulfilment of this prediction.

But, as regards the augmentation of power, the greatest step
hitherto made was independently taken a few years ago by Dr.
Werner Siemens and Sir Charles Wheatstone. Through the
application of their discovery a machine endowed with an
infinitesimal charge of magnetism may, by a process of
accumulation at compound interest, be caused so to enrich itself
magnetically as to cast by its performance all the older machines
into the shade. The light now before you is that of a small
machine placed downstairs, and worked there by a minute
steam-engine. It is a light of about 1000 candles; and for it,
and for the steam-engine that ‘works it, our members are indebted
to the liberality of Dr. William Siemens, who in the most
generous manner has presented the machine to this Institution.
After an exhaustive trial at the South Foreland, machines on the
principle of Siemens, but of far greater power than this one,
have been recently chosen by the Elder Brethren of the Trinity
House for the two light-houses at the Lizard Point.

Our most intense lights, including the six-wick lamp, the
Wigham gas-light, and the electric light, being intended to aid
the mariner in heavy weather, may be regarded, in a certain
sense, as fog-signals. But fog, when thick, is intractable to
light. The sun cannot penetrate it, much less any terrestrial
source of illumination. Hence the necessity of employing
sound-signals in dense fogs. Bells, gongs, horns, whistles, guns,
and syrens have been used for this purpose; but it is mainly, if
not wholly, with explosive signals that we have now to deal. The
gun has been employed with useful effect at the North Stack, near
Holyhead, on the Kish Bank near Dublin, at Lundy Island, and at
other points on our coasts. During the long, laborious, and I
venture to think memorable series of observations conducted under
the auspices of the Elder Brethren of the Trinity House at the
South Foreland in 1872 and 1873, it was proved that a short
5.5-inch howitzer, firing 3 lbs. of powder, yielded a louder
report than a long 18-pounder firing the same charge. Here was a
hint to be acted on by the Elder Brethren. The effectiveness of
the sound depended on the shape of the gun, and as it could not
be assumed that in the howitzer we had hit accidentally upon the
best possible shape, arrangements were made with the War Office
for the construction of a gun specially calculated to produce the
loudest sound attainable from the combustion of 3 lbs. of powder.
To prevent the unnecessary landward waste of the sound, the gun
was furnished with a parabolic muzzle, intended to project the
sound over the sea, where it was most needed. The construction of
this gun was based on a searching series of experiments executed
at Woolwich with small models, provided with muzzles of various
kinds. A drawing of the gun is annexed (p. 309). It was
constructed on the principle of the revolver, its various
chambers being loaded and brought in rapid succession into the
firing position. The performance of the gun proved the
correctness of the principles on which its construction was
based.

An incidental point of some interest was decided by the
earliest Woolwich experiments. It had been a widely spread
opinion among artillerists, that a bronze gun produces a
specially loud report. I doubted from the outset whether this
would help us; and in a letter dated 22nd April, 1874, I ventured
to express myself thus :— ‘The report of a gun, as
affecting an observer close at hand, is made up of two factors
— the sound due to the shock of the air by the violently
expanding gas, and the sound derived from the vibrations of the
gun, which, to some extent, rings like a bell. This latter, I
apprehend, will disappear at considerable distances.’

Image77.gifFIG. 8. Breech-loading Fog-signal Gun, with Bell
Mouth,

proposed by Major Maitland, R.A., Assistant Superintendent.
[Footnote: The carriage of this gun has been modified in
construction since this drawing was made.]

The result of subsequent trial, as reported by General
Campbell, is, ‘that the sonorous qualities of bronze are greatly
superior to those of cast iron at short distances, but that the
advantage lies with the baser metal at long ranges.’
[Footnote: General Campbell assigns a true cause for this
difference. The ring of the bronze gun represents so much energy
withdrawn from the explosive force of the gunpowder. Further
experiments would, however, be needed to place the superiority of
the cast-iron gun at a distance beyond question.]

Coincident with these trials of guns at Woolwich, gun-cotton
was thought of as a probably effective sound-producer. From the
first, indeed, theoretic considerations caused me to fix my
attention persistently on this substance; for the remarkable
experiments of Mr. Abel, whereby its rapidity of combustion and
violently explosive energy are demonstrated, seemed to single it
out as a substance eminently calculated to fulfil the conditions
necessary to the production of an intense wave of sound. What
those conditions are we shall now more particularly enquire,
calling to our aid a brief but very remarkable paper, published
by Professor Stokes in the ‘Philosophical Magazine’ for
1868.

The explosive force of gunpowder is known to depend on the
sudden conversion of a solid body into an intensely heated gas.
Now the work which the artillerist requires the expanding gas to
perform is the displacement of the projectile, besides which it
has to displace the air in front of the projectile, which is
backed by the whole pressure of the atmosphere. Such, however, is
not the work that we want our gunpowder to perform. We wish to
transmute its energy not into the mere mechanical translation of
either shot or air, but into vibratory motion. We want pulses to
be formed which shall propagate themselves to vast distances
through the atmosphere, and this requires a certain choice and
management of the explosive material.

A sound-wave consists essentially of two parts — a
condensation and a rarefaction. Now air is a very mobile fluid,
and if the shock imparted to it lack due promptness, the wave is
not produced. Consider the case of a common clock pendulum, which
oscillates to and fro, and which might be expected to generate
corresponding pulses in the air. When, for example, the bob moves
to the right, the air to the right of it might be supposed to be
condensed, while a partial vacuum might be supposed to follow the
bob. As a matter of fact, we have nothing of the kind. The air
particles in front of the bob retreat so rapidly, and those
behind it close so rapidly in, that no sound-pulse is formed. The
mobility of hydrogen, moreover, being far greater than that of
air, a prompter action is essential to the formation of sonorous
waves in hydrogen than in air. It is to this rapid power of
readjustment, this refusal, so to speak, to allow its atoms to be
crowded together or to be drawn apart, that Professor Stokes,
with admirable penetration, refers the damping power, first
described by Sir John Leslie, of hydrogen upon sound.

A tuning-fork which executes 256 complete vibrations in a
second, if struck gently on a pad and held in free air, emits a
scarcely audible note. It behaves to some extent like the
pendulum bob just referred to. This feebleness is due to the
prompt ‘reciprocating flow’ of the air between the incipient
condensations and rarefactions, whereby the formation of
sound-pulses is forestalled. Stokes, however, has taught us that
this flow may be intercepted by placing the edge of a card in
close proximity to one of the corners of the fork. An immediate
augmentation of the sound of the fork is the consequence.

The more rapid the shock imparted to the air, the greater is
the fractional part of the energy of the shock converted into
wave motion. And as different kinds of gunpowder vary
considerably in their rapidity of combustion, it may be expected
that they will also vary as producers of sound. This theoretic
inference is completely verified by experiment. In a series of
preliminary trials conducted at Woolwich on the 4th of June,
1875, the sound-producing powers of four different kinds of
powder were determined. In the order of the size of their grains
they bear the names respectively of Fine-grain (F.G.),
Large-grain (L.G.), Rifle Large-grain (R.L.G.), and
Pebble-powder (P.) (See annexed figures.) The charge in each case
amounted to 4.5 lbs. four 24-lb. howitzers being employed to fire
the respective charges.

Image78.gifFIG. 9.

There were eleven observers, all of whom, without a single
dissentient, pronounced the sound of the fine-grain powder
loudest of all. In the opinion of seven of the eleven the
large-grain powder came next; seven also of the eleven placed the
rifle large-grain third on the list; while they were again
unanimous in pronouncing the pebble-powder the worst
sound-producer. These differences are entirely due to differences
in the rapidity of combustion. All who have witnessed the
performance of the 80-ton gun must have been surprised at the
mildness of its thunder. To avoid the strain resulting from quick
combustion, the powder employed is composed of lumps far larger
than those of the pebble-powder above referred to. In the long
tube of the gun these lumps of solid matter gradually resolve
themselves into gas, which on issuing from the muzzle imparts a
kind of push to the air, instead of the sharp shock necessary to
form the condensation of an intensely sonorous wave.

These are some of the physical reasons why guncotton might be
regarded as a promising fog-signal. Firing it as we have been
taught to do by Mr. Abel, its explosion is more rapid than that
of gunpowder. In its case the air particles, alert as they are,
will not, it might be presumed, be able to slip from condensation
to rarefaction with a rapidity sufficient to forestall the
formation of the wave. On à priori grounds then, we are
entitled to infer the effectiveness of gun-cotton, while in a
great number of comparative experiments, stretching from 1874 to
the present time, this inference has been verified in the most
conclusive manner.

As regards explosive material, and zealous and accomplished
help in the use of it, the resources of Woolwich Arsenal have
been freely placed at the disposal of the Elder Brethren. General
Campbell, General Younghusband, Colonel Fraser, Colonel Maitland,
and other officers, have taken an active personal part in the
investigation, and in most cases have incurred the labour of
reducing and reporting on the observations. Guns of various forms
and sizes have been invoked for gunpowder, while gun-cotton has
been fired in free air and in the foci of parabolic
reflectors.

On the 22nd of February, 1875, a number of small guns, cast
specially for the purpose — some with plain, some with
conical, and some with parabolic muzzles — firing 4 oz. of
fine-grain powder, were pitted against 4 oz. of gun-cotton
detonated both in the open, and in the focus of a parabolic
reflector. [Footnote: For charges of this weight
the reflector is of moderate size, and may be employed without
fear of fracture.]

The sound produced by the gun-cotton, reinforced by the
reflector, was unanimously pronounced loudest of all. With equal
unanimity, the gun-cotton detonated in free air was placed second
in intensity. Though the same charge was used throughout, the
guns differed notably among themselves, but none of them came up
to the gun-cotton, either with or without the reflector. A second
series, observed from a different distance on the same day,
confirmed to the letter the foregoing result.

As a practical point, however, the comparative cost of
gun-cotton and gunpowder has to be taken into account, though
considerations of cost ought not to be stretched too far in cases
involving the safety of human life. In the earlier experiments,
where quantities of equal price were pitted against each other,
the results were somewhat fluctuating. Indeed, the perfect
manipulation of the gun-cotton required some preliminary
discipline — promptness, certainty, and effectiveness of
firing, augmenting as experience increased. As 1 lb. of
gun-cotton costs as much as 3 lbs. of gunpowder, these quantities
were compared together on the 22nd of February. The guns employed
to discharge the gunpowder were a 12-lb. brass howitzer, a 24-lb.
cast-iron howitzer, and the long 18-pounder employed at the South
Foreland. The result was, that the 24-lb. howitzer, firing 3 lbs.
of gunpowder, had a slight advantage over 1 lb. of gun-cotton
detonated in the open; while the 12-lb. howitzer and the
18-pounder were both beaten by the gun-cotton. On the end of May,
on the other hand, the gun-cotton is reported as having been
beaten by all the guns.

Meanwhile, the parabolic-muzzle gun, expressly intended for
fog-signalling, was pushed rapidly forward, and on March 22 and
23, 1876, its power was tested at Shoeburyness. Pitted against it
were a 16-pounder, a 5.5-inch howitzer, 1.5 lb. of gun-cotton
detonated in the focus of a reflector (see annexed figure), and
1.5 lb. of gun-cotton detonated in free air. On this occasion
nineteen different series of experiments were made, when the new
experimental gun, firing a 3-lb. charge, demonstrated its
superiority over all guns previously employed to fire the same
charge. As regards the comparative merits of the gun-cotton fired
in the open, and the gunpowder fired from the new gun, the mean
values of their sounds were the same. Fired in the focus of the
reflector, the gun-cotton clearly dominated over all the other
sound-producers. [Footnote: The reflector was fractured by
the explosion, but it did good service afterwards.]

Image79.gifFIG. 10.

Gun-cotton Slab (1.5 lb.) Detonated in the Focus of a
Cast-iron Reflector.

The whole of the observations here referred to were embraced
by an angle of about 70°, of which 50′ lay on the one side
and 20° on the other side of the line of fire. The shots were
heard by eleven observers on board the ‘Galatea,’ which
took up positions varying from 2 miles to 13.5 miles from the
firing-point. In all these observations, the reinforcing action
of the reflector, and of the parabolic muzzle of the gun, came
into play. But the reinforcement of the sound in one direction
implies its withdrawal from some other direction, and accordingly
it was found that at a distance of 5.25 miles from the
firing-point, and on a line including nearly an angle of 90°
with the line of fire, the gun-cotton in the open beat the new
gun; while behind the station, at distances of 8.5 miles and 13.5
miles respectively, the gun-cotton in the open beat both the gun
and the gun-cotton in the reflector. This result is rendered more
important by the fact that the sound reached the Mucking Light, a
distance of 13.5 miles, against a light wind which was blowing at
the time.

Most, if not all, of our ordinary sound-producers send forth
waves which are not of uniform intensity throughout. A trumpet is
loudest in the direction of its axis. The same is true of a gun.
A bell, with its mouth pointed upwards or downwards, sends forth
waves which are far denser in the horizontal plane passing
through the bell than at an angular distance of 90° from that
plane. The oldest bellbangers must have been aware of the fact
that the sides of the bell, and not its mouth, emitted the
strongest sound, their practice being probably determined by this
knowledge. Our slabs of gun-cotton also emit waves of different
densities in different parts. It has occurred in the experiments
at Shoeburyness that when the broad side of a slab was turned
towards the suspending wire of a second slab six feet distant,
the wire was cut by the explosion, while when the edge of the
slab was turned to the wire this never occurred.

To the circumstance that the
broadsides of the slabs faced the sea is probably to be ascribed
the remarkable fact observed on March 23, that in two directions,
not far removed from the line of fire, the gun-cotton detonated
in the open had a slight advantage over the new gun.

Theoretic considerations rendered it probable that the shape
and size of the exploding mass would affect the constitution of
the wave of sound. I did not think large rectangular slabs the
most favourable shape, and accordingly proposed cutting a large
slab into fragments of different sizes, and pitting them against
each other The differences between the sounds were by no means so
great as the differences in the quantities of explosive material
might lead one to expect. The mean values of eighteen series of
observations made on board the ‘Galatea,’ at distances varying
from 1.75 mile to 4.8 miles, were as follows:—

Weights

4 oz.

6 oz.

9 oz.

12 oz.

Value of sound

3.12

3.34

4.0

4.03

These charges were cut from a
slab of dry gun-cotton about 1.75 inch thick: they were squares
and rectangles of the following dimensions:-

4
oz.,

2 inches by 2
inches;

6
oz.,

2 inches by 3
inches;

9
oz.,

3 inches by 3
inches;

12
oz.,

2 inches by 6
inches.

The numbers under the
respective weights express the recorded value of the sounds. They
must be simply taken as a ready means of expressing the
approximate relative intensity of the sounds as estimated by the
ear. When we find a 9-oz. charge marked 4, and a 12-oz. charge
marked 4.03, the two sounds may be regarded as practically equal
in intensity, thus proving that an addition of 30 per cent. in
the larger charges produces no sensible difference in the sound.
Were the sounds estimated by some physical means, instead of by
the ear, the values of the sounds at the distances recorded would
not, in my opinion, show a greater advance with the increase of
material than that indicated by the foregoing numbers. Subsequent
experiments rendered still more certain the effectiveness, as
well as the economy, of the smaller charges of
gun-cotton.

It is an obvious corollary from the foregoing experiments that
on our ‘nesses’ and promontories, where the land is clasped
on both sides for a considerable distance by the sea —
where, therefore, the sound has to propagate itself rearward as
well as forward — the use of the parabolic gun, or of the
parabolic reflector, might be a disadvantage rather than an
advantage. Here guncotton, exploded in the open, forms the most
appropriate source of sound. This remark is especially applicable
to such lightships as are intended to spread the sound all round
them as from central foci.

As a signal in rock lighthouses, where neither syren,
steam-whistle, nor gun could be mounted; and as a handy
fleet-signal, dispensing with the lumber of special signal-guns,
the gun-cotton will prove invaluable. But in most of these cases
we have the drawback that local damage may be done by the
explosion. The lantern of the rock lighthouse might suffer from
concussion near at hand, and though mechanical arrangements might
be devised, both in the case of the lighthouse and of the ship’s
deck, to place the firing-point of the gun-cotton at a safe
distance, no such arrangement could compete, as regards
simplicity and effectiveness, with the expedient of a gun-cotton
rocket. Had such a means of signalling existed at the Bishop’s
Rock lighthouse, the ill-fated ‘Schiller’ might have been warned
of her approach to danger ten, or it may be twenty, miles before
she reached the rock which wrecked her. Had the fleet possessed
such a signal, instead of the ubiquitous but ineffectual whistle,
the ‘Iron Duke’ and ‘Vanguard’ need never have come into
collision.

It was the necessity of providing a suitable signal for rock
lighthouses, and of clearing obstacles which cast an acoustic
shadow, that suggested the idea of the gun-cotton rocket to Sir
Richard Collinson, Deputy Master of the Trinity House. His idea
was to place a disk or short cylinder of gun-cotton in the head
of a rocket, the ascensional force of which should be employed to
carry the disk to an elevation of 1000 feet or thereabouts, where
by the ignition of a fuse associated with a detonator, the
gun-cotton should be fired, sending its sound in all directions
vertically and obliquely down upon earth and sea. The first
attempt to realise this idea was made on July 18, 1876, at the
firework manufactory of the Messrs. Brock, at Nunhead. Eight
rockets were then fired, four being charged with 5 oz. and four
with 7.5 oz. of gun-cotton. They ascended to a great height, and
exploded with a very loud report in the air. On July 27, the
rockets were tried at Shoeburyness.

The most noteworthy result on this occasion was the hearing of
the sounds at the Mouse Lighthouse, 8.5 miles E. by S., and at
the Chapman Lighthouse, 8.5 miles W. by N.; that is to say, at
opposite sides of the firing-point. It is worthy of remark that,
in the case of the Chapman Lighthouse, land and trees intervened
between the firing-point and the place of observation. This,’ as
General Younghusband justly remarked at the time, ‘may
prove to be a valuable consideration if it should be found
necessary to place a signal station in a position whence the sea
could not be freely observed.’ Indeed, the clearing of such
obstacles was one of the objects which the inventor of the rocket
had in view.

With reference to the action of the wind, it was thought
desirable to compare the range of explosions produced near the
surface of the earth with others produced at the elevation
attainable by the gun-cotton rockets. Wind and weather, however,
are not at our command; and hence one of the objects of a series
of experiments conducted on December 13, 1876, was not fulfilled.
It is worthy, however, of note that on this day, with smooth
water and a calm atmosphere, the rockets were distinctly heard at
a distance of 11.2 miles from the firing-point. The quantity of
gun-cotton employed was 7.5 oz. On Thursday, March 8, 1877, these
comparative experiments of firing at high and low elevations were
pushed still further. The gun-cotton near the ground consisted of
0.5-lb. disks, suspended from a horizontal iron bar about 4.5
feet above the ground.

The rockets carried the same quantity of gun-cotton in their
heads, and the height to which they attained, as determined by a
theodolite, was from 800 to 900 feet. The day was cold, with
occasional squalls of snow and hail, the direction of the sound
being at right angles to that of the wind. Five series of
observations were made on board the ‘Vestal,’ at distances
varying from 3 to 6 miles. The mean value of the explosions in
the air exceeded that of the explosions near the ground by a
small but sensible quantity. At Windmill Hill, Gravesend,
however, which was nearly to leeward, and 5.5 miles from the
firing-point, in nineteen cases out of twenty-four the disk fired
near the ground was loudest; while in the remaining five the
rocket had the advantage.

Towards the close of the day the atmosphere became very
serene. A few distant cumuli sailed near the horizon, but the
zenith and a vast angular space all round it were absolutely free
from cloud. From the deck of the ‘Galatea’ a rocket was
discharged, which reached a great elevation, and exploded with a
loud report. Following this solid nucleus of sound was a
continuous train of echoes, which retreated to a continually
greater distance, dying gradually off into silence after seven
seconds’ duration. These echoes were of the same character as
those so frequently noticed at the South Foreland in 1872-73, and
called by me ‘aerial echoes.’

On the 23rd of March the experiments were resumed, the most
noteworthy results of that day’s observations being that the
sounds were heard at Tillingham, 10 miles to the N.E.; at West
Mersea, 15.75 miles to the N.E. by E.; at Brightlingsea, 17.5
miles to the N.E.; and at Clacton Wash, 20.5 miles to the N.E. by
1/2 E. The wind was blowing at the time from the S.E. Some of
these sounds were produced by rockets, some by a 24-lb. howitzer,
and some by an 8-inch Maroon.

In December, 1876, Mr. Gardiner, the managing director of the
Cotton-powder Company, had proposed a trial of this material
against the gun-cotton. The density of the cotton he urged was
only 1.03, while that of the powder was 1.70. A greater quantity
of explosive material being thus compressed into the same volume,
Mr. Gardiner thought that a greater sonorous effect must be
produced by the powder. At the instance of Mr. Mackie, who had
previously gone very thoroughly into the subject, a Committee of
the Elder Brethren visited the cotton-powder manufactory, on the
banks of the Swale, near Faversham, on the 16th of June, 1877.
The weights of cotton-powder employed were 2 oz., 8 oz., 1 lb.,
and 2 lbs., in the form of rockets and of signals fired a few
feet above the ground. The experiments throughout were arranged
and conducted by Mr. Mackie. Our desire on this occasion was to
get ‘as near to windward as possible, but the Swale and other
obstacles limited our distance to 1.5 mile. We stood here E.S.E.
from the firing-point while the wind blew fresh from the N.E.

The cotton-powder yielded a very effective report. The rockets
in general had a slight advantage over the same quantities of
material fired near the ground. The loudness of the sound was by
no means proportional to the quantity of the material exploded, 8
oz. yielding very nearly as loud a report as 1 lb. The ‘aerial
echoes,’ which invariably followed the explosion of the rockets,
were loud and long-continued.

On the 17th of October, 1877, another series of experiments
with howitzers and rockets was carried out at Shoeburyness. The
charge of the howitzer was 3 lbs. of L. G. powder. The charges of
the rockets were 12 oz., 8 oz., 4 oz., and 2 oz. of gun-cotton
respectively. The gun and the four rockets constituted a series,
and eight series were fired during the afternoon of the 17th. The
observations were made from the ‘Vestal’ and the
‘Galatea,’ positions being successively assumed which
permitted the sound to reach the observers with the Wind, against
the wind, and across the wind. The distance of the
‘Galatea’ varied from 3 to 7 miles, that of the ‘Vestal,’
which was more restricted in her movements, being 2 to 3 miles.
Briefly summed up, the result is that the howitzer, firing a
3-lb. charge, which it will be remembered was our best gun at
‘the South Foreland, was beaten by the 12-oz. rocket, by the
8-oz. rocket, and by the 4-oz. rocket. The 2-oz. rocket alone
fell behind the howitzer.

It is worth while recording the distances at which some of the
sounds were heard on the day now referred to:—

1. Leigh

6.5 miles W.N.W.

24 out of 40 sounds
heard.

2. Girdler Light-vessel

12 miles S.E. by E.

5 out of 40 sounds
heard.

3. Reculvers

171 miles S.E. by S.

18 out of 40 sounds
heard.

4. St. Nicholas

20 miles S.E.

3 out of 40 sounds
heard.

5. Epple Bay

22 miles S.E. by E.

19 out of 40 sounds
heard.

6. Westgate

23 miles S.E. by E.

9 out of 40 sounds
heard.

7. Kingsgate

25 miles S.E. by E.

8 out of 40 sounds
heard.

The day was cloudy, with
occasional showers of drizzling rain; the wind about N.W. by N.
all day; at times squally, rising to a force of 6 or 7 and
sometimes dropping to a force of 2 or 3. The station at Leigh
excepted, all these places were to leeward of Shoeburyness. At
four other stations to leeward, varying in distance from 15.5 to
24.5 miles, nothing was heard, while at eleven stations to
windward, varying from 8 to 26 miles, the sounds were also
inaudible. It was found, indeed, that the sounds proceeding
directly against the wind did not penetrate much beyond 3
miles.

On the following day, viz. the 18th October, we proceeded to
Dungeness with the view of making a series of strict comparative
experiments with gun-cotton and cotton-powder. Rockets containing
8 oz., 4 oz., and 2 oz. of gun-cotton had been prepared at the
Royal Arsenal; while others, containing similar quantities of
cotton-powder, had been supplied by the Cotton-powder Company at
Faversham. With these were compared the ordinary 18-pounder gun,
which happened to be mounted at Dungeness, firing the usual
charge of 3 lbs. of powder, and a syren.

From these experiments it appeared that the guncotton and
cotton-powder were practically equal as producers of sound.

The effectiveness of small charges was illustrated in a very
striking manner, only a single unit separating the numerical
value of the 8-oz. rocket from that of the 2-oz. rocket. The
former was recorded as 6.9 and the latter as 5.9, the value of
the 4-oz. rocket being intermediate between them. These results
were recorded by a number of very practised observers on board
the ‘Galatea.’ They were completely borne out by the observations
of the Coastguard, who marked the value of the 8-oz rocket 6-1,
and that of the 2-oz. rocket 5.2. The 18-pounder gun fell far
behind all the rockets, a result, possibly, to be in part
ascribed to the imperfection of the powder. The performance of
the syren was, on the whole, less satisfactory than that of the
rocket. The instrument was worked, not by steam of 70 lbs.
pressure, as at the South Foreland, but by compressed air,
beginning with 40 lbs. and ending with 30 lbs. pressure. The
trumpet was pointed to windward, and in the axis of the
instrument the sound was about as effective as that of the 8-oz.
rocket. But in a direction at right angles to the axis, and still
more in the rear of this direction, the syren fell very sensibly
behind even the 2-oz. rocket.

These are the principal comparative trials made between the
gun-cotton rocket and other fog-signals; but they are not the
only ones. On the 2nd of August, 1877, for example, experiments
were made at Lundy Island with the following results. At 2 miles
distant from the firing-point, with land intervening, the
18-pounder, firing a 3-lb. charge, was quite unheard. Both the
4-oz. rocket and the 8-oz. rocket, however, reached an elevation
which commanded the acoustic shadow, and yielded loud reports.
When both were in view the rockets were still superior to the
gun. On the 6th of August, at St. Ann’s, the 4-oz. and 8-oz.
rockets proved superior to the syren. On the Shambles
Light-vessel, when a pressure of 13 lbs. was employed to sound
the syren, the rockets proved greatly superior to that
instrument. Proceeding along the sea margin at Flamboro’ Head,
Mr. Edwards states that at a distance of 1.25 mile, with the
18-pounder previously used as a fog-signal hidden behind the
cliffs, its report was quite unheard, while the 4-oz. rocket,
rising to an elevation which brought it clearly into view,
yielded a powerful sound in the face of an opposing wind.

On the evening of February 9th, 1877, a remarkable series of
experiments were made by Mr. Prentice at Stowmarket with the
gun-cotton rocket. From the report with which he has kindly
furnished me I extract the following particulars. The first
column in the annexed statement contains the name of the place of
observation, the second its distance from the firing-point, and
the third the result observed :—

Stoke Hill,
Ipswich

10 miles

Rockets clearly seen and sounds
distinctly heard 53 seconds after the flash.

Melton

15 miles

Signals distinctly heard.
Thought at first that sounds were reverberated from the
sea.

Framlingham

18 miles

Signals very distinctly heard,
both in the open air and in a closed room. Wind in favour of
sound.

Stratford.
St. Andrews

19 miles

Reports loud; startled
pheasants in a cover close by.

Tuddenham.
St. Martin

10 miles

Reports very loud; rolled away
like thunder.

Christ Church
Park.

11 miles

Report arrived a little more
than a minute after flash.

Nettlestead
Hall

6 miles

Distinct in every part of
observer’s house. Very loud in, the open air.

Bildestone

6 miles

Explosion very loud, wind
against sound.

Nacton

14 miles

Reports quite distinct —
mistaken by inhabitants for claps of thunder.

Aldboro’

25 miles

Rockets seen through a very
hazy atmosphere; a rumbling detonation heard.

Capel Mills

11 miles

Reports heard within and
without the observer’s house. Wind opposed to sound.

Lawford

15.5 miles

Reports distinct: attributed to
distant thunder.

In the great majority of these cases, the direction of the
sound enclosed a large angle with the direction of the wind. In
some cases, indeed, the two directions were at right angles to
each other. It is needless to dwell for a moment on the advantage
of possessing a signal commanding ranges such as these.

The explosion of substances in the air, after having been
carried to a considerable elevation by rockets, is a familiar
performance. In 1873, moreover, the Board of Trade proposed a
light-and-sound rocket as a signal of distress, which proposal
was subsequently realized, but in a form too elaborate and
expensive for practical use. The idea of a gun-cotton rocket fit
for signalling in fogs is, I believe, wholly due to Sir Richard
Collinson, the Deputy Master of the Trinity House. Thanks to the
skilful aid given by the authorities of Woolwich, by Mr.
Prentice, and Mr. Brock, that idea is now an accomplished fact; a
signal of great power, handiness, and economy, being thus placed
at the service of our mariners. Not only may the rocket be
applied in association with lighthouses and lightships, but in
the Navy also it may be turned to important account. Soon after
the loss of the ‘Vanguard’ I ventured to urge upon an eminent
naval officer the desirability of having an organized code of
fog-signals for the fleet. He shook his head doubtingly, and
referred to the difficulty of finding room for signal guns. The
gun-cotton rocket completely surmounts this difficulty, It is
manipulated with ease and rapidity, while its discharges may be
so grouped and combined as to give a most important extension to
the voice of the admiral in command. It is needless to add that
at any point upon our coasts, or upon any other coast, where its
establishment might be desirable, a fog-signal station might be
extemporised without difficulty.

—–

I have referred more than once to the train of echoes which
accompanied the explosion of gun-cotton in free air, speaking of
them as similar in all respects to those which were described for
the first time in my Report on Fog-signals, addressed to the
Corporation of Trinity House in 1874. [Footnote: See also
‘Philosophical Transactions’ for 1874, p. 183.]
To these
echoes I attached a fundamental significance. There was no
visible reflecting surface from which they could come. On some
days, with hardly a cloud in the air and hardly a ripple on the
sea, they reached a magical intensity. As far as the sense of
hearing could judge, they came from the body of the air in front
of the great trumpet which produced them. The trumpet blasts were
five seconds in duration, but long before the blast had ceased
the echoes struck in, adding their strength to the primitive note
of the trumpet. After the blast had ended the echoes continued,
retreating further and further from the point of observation, and
finally dying away at great distances. The echoes were perfectly
continuous as long as the sea was clear of ships, ‘tapering’ by
imperceptible gradations into absolute silence. But when a ship
happened to throw itself athwart the course of the sound, the
echo from the broadside of the vessel was returned as a shock
which rudely interrupted the continuity of the dying atmospheric
music.

These echoes have been ascribed to reflection from the crests
of the sea-waves. But this hypothesis is negatived by the fact,
that the echoes were produced in great intensity and duration
when no waves existed — when the sea, in fact, was of
glassy smoothness. It has been also shown that the direction of
the echoes depended not on that of waves, real or assumed, but on
the direction of the axis of the trumpet. Causing that axis to
traverse an arc of 210°, and the trumpet to sound at various
points of the arc, the echoes were always, at all events in calm
weather, returned from that portion of the atmosphere towards
which the trumpet was directed. They could not, under the
circumstances, come from the glassy sea; while both their
variation of direction and their perfectly continuous fall into
silence, are irreconcilable with the notion that they came from
fixed objects on the land. They came from that portion of the
atmosphere into which the trumpet poured its maximum sound, and
fell in intensity as the direct sound penetrated to greater
atmospheric distances.

The day on which our latest observations were made was
particularly fine. Before reaching Dungeness, the smoothness of
the sea and the serenity of the air caused me to test the echoing
power of the atmosphere. A single ship lay about half a mile
distant between us and the land. The result of the proposed
experiment was clearly foreseen. It was this. The rocket being
sent up, it exploded at a great height; the echoes retreated in
their usual fashion, becoming less and less intense as the
distances of the invisible surfaces of reflection from the
observers increased. About five seconds after the explosion, a
single loud shock was sent back to us from the side of the vessel
lying between us and the land. Obliterated for a moment by this
more intense echo the aerial reverberation continued its retreat,
dying away into silence in two or three seconds afterwards.
[Footnote: The echoes of the gun fired on shore this day
were very brief; those of the 12-oz. gun-cotton rocket were 12″
and those of the 8-oz. cotton-powder rocket 11″ in
duration.]

I have referred to the firing of an 8-oz. rocket from the deck
of the ‘Galatea’ on March 8, 1877, stating the duration of its
echoes to be seven seconds. Mr. Prentice, who was present at the
time, assured me that in his experiments similar echoes had been
frequently heard of more than twice this duration. The ranges of
his sounds alone would render this result in the highest degree
probable.

To attempt to interpret an experiment which I have not had an
opportunity of repeating, is an operation of some risk; and it is
not without a consciousness of this that I refer here to a result
announced by Professor Joseph Henry, which he considers adverse
to the notion of aerial echoes. He took the trouble to point the
trumpet of a syren towards the zenith, and found that when the
syren was sounded no echo was returned. Now the reflecting
surfaces which give rise to these echoes are for the most part
due to differences of temperature between sea and air. If,
through any cause, the air above be chilled, we have descending
streams — if the air below be warmed, we have ascending
streams as the initial cause of atmospheric flocculence. A sound
proceeding vertically does not cross the streams, nor impinge
upon the reflecting surfaces, as does a sound proceeding
horizontally across them. Aerial echoes, therefore, will not
accompany the vertical sound as they accompany the horizontal
one. The experiment, as I interpret it, is not opposed to the
theory of these echoes which I have ventured to enunciate. But,
as I have indicated, not only to see but to vary such an
experiment is a necessary prelude to grasping its full
significance.

In a paper published in the ‘Philosophical Transactions’
for 1876, Professor Osborne Reynolds refers to these echoes in
the following terms Without attempting to explain the
reverberations and echoes which have been observed, I will merely
call attention to the fact that in no case have I heard any
attending the reports of the rockets, [Footnote: These
carried 12 oz. of gunpowder, which has been found by Col. Fraser
to require an iron case to produce an effective
explosion.]
although they seem to have been invariable
with the guns and pistols. These facts suggest that the echoes
are in some way connected with the direction given to the sound.
They are caused by the voice, trumpets, and the syren, all of
which give direction to the sound; but I am not aware that they
have ever been observed in the case of a sound which has no
direction of greatest intensity.’ The reference to the voice, and
other references in his paper, cause me to think that, in
speaking of echoes, Professor Osborne Reynolds and myself are
dealing with different phenomena. Be that as it may, the
foregoing observations render it perfectly certain that the
condition as to direction here laid down is not necessary to the
production of the echoes.

There is not a feature connected with the aerial echoes which
cannot be brought out by experiments in the air of the
laboratory. I have recently made the following experiment
:— A rectangle, x Y (p. 331), 22 inches by 12, was crossed
by twenty-three brass tubes (half the number would suffice and
only eleven are shown in the figure), each having a slit along it
from which gas can issue. In this way twenty-three low flat
flames were obtained. A sounding reed a fixed in a short tube was
placed at one end of the rectangle, and a ‘sensitive
flame,’ [Footnote: Fully described in my ‘Lectures on
Sound,’ 3rd edition, p. 227.]
f, at some distance beyond
the other end. When the reed sounded, the flame in front of it
was violently agitated, and roared boisterously. Turning on the
gas, and lighting it as it issued from the slits, the air above
the flames became so heterogeneous that the sensitive flame was
instantly stilled, rising from a height of 6 inches to a height
of 18 inches. Here we had the acoustic opacity of the air in
front of the South Foreland strikingly imitated. [Footnote:
Lectures on
Sound, 3rd ed., p. 268.] Turning off the gas, and removing
the sensitive flame to f, some distance behind the reed, it
burned there tranquilly, though the reed was sounding. Again
lighting the gas as it issued from the brass tubes, the sound
reflected from the heterogeneous air threw the sensitive flame
into violent agitation. Here we had imitated the aerial echoes
heard when standing behind the syren-trumpet at the South
Foreland. The experiment is extremely simple, and in the highest
degree impressive.

Image80.gifFig. 11.

.

—–

.

The explosive rapidity of dynamite marks it as a substance
specially suitable for the production of sound. At the suggestion
of Professor Dewar, Mr. McRoberts has carried out a series of
experiments on dynamite, with extremely promising results.
Immediately after the delivery of the foregoing lecture I was
informed that Mr. Brock proposed the employment of dynamite in
the Collinson rocket.

.

.

.

.

———————

.

.


XI. ON THE STUDY OF PHYSICS.

[Footnote: From a
lecture delivered in the Royal Institution of Great Britain in
the Spring of 1854.]

I HOLD in my hand an uncorrected proof of the syllabus of this
course of lectures, and the title of the present lecture A there
stated to be ‘On the Importance of the Study of Physics as
a Means of Education.’ The corrected proof, however, contains the
title:— ‘On the Importance of the Study of Physics as a
Branch of Education.’ Small as this editorial alteration may
seem, the two words suggest two radically distinct modes of
viewing the subject before us. The term Education is sometimes
applied to a single faculty or organ, and if we know wherein the
education of a single faculty consists, this will help us to
clearer notions regarding the education of the sum of all the
faculties, or of the mind. When, for example, we speak of the
education of the voice, what do we mean? There are certain
membranes at the top of the windpipe which throw into vibration
the air forced between them from the lungs, thus producing
musical sounds. These membranes are, to some extent, under the
control of the will, and it is found that they can be so modified
by exercise as to produce notes of a clearer and more melodious
character. This exercise we call the education of the voice. We
may choose for our exercise songs new or old, festive or solemn;
the education of the voice being the object aimed at, the songs
may be regarded as the means by which this education is
accomplished. I think this expresses the state of the case more
clearly than if we were to call the songs a branch of education.
Regarding also the education of the human mind as the improvement
and development of the mental faculties, I shall consider the
study of Physics as a means towards the attainment of this end.
From this point of view, I degrade Physics into an implement of
culture, and this is my deliberate design.

The term Physics, as made use of in the present Lecture,
refers to that portion of natural science which lies midway
between astronomy and chemistry. The former, indeed, is Physics
applied to ‘masses of enormous weight,’ while the latter is
Physics applied to atoms and molecules. The subjects of Physics
proper are therefore those which lie nearest to human perception
:— light and heat, colour, sound, motion, the loadstone,
electrical attractions and repulsions, thunder and lightning,
rain, snow, dew, and so forth. Our senses stand between these
phenomena and the reasoning mind. We observe the fact, but are
not satisfied with the mere act of observation: the fact must be
accounted for — fitted into its position in the line of
cause and effect. Taking our facts from Nature we transfer them
to the domain of thought: look at them, compare them, observe
their mutual relations and connexions, and bringing them ever
clearer before the mental eye, finally alight upon the cause
which unites them. This is the last act of the mind, in this
centripetal direction — in its progress from the
multiplicity of facts to the central cause on which they depend.
But, having guessed the cause, we are not yet contented. We set
out from the centre and travel in the other direction. If the
guess be true, certain consequences must follow from it, and we
appeal to the law and testimony of experiment whether the thing
is so. Thus is the circuit of thought completed, — from
without inward, from multiplicity to unity, and from within
outward, from unity to multiplicity. In thus traversing both ways
the line between cause and effect, all our reasoning powers are
called into play. The mental effort involved in these processes
may be compared to those exercises of the body which invoke the
co-operation of every muscle, and thus confer upon the whole
frame the benefits of healthy action.

The first experiment a child makes is a physical experiment:
the suction-pump is but an imitation of the first act of every
new-born infant. Nor do I think it calculated to lessen that
infant’s reverence, or to make him a worse citizen, when his
riper experience shows him that the atmosphere was his helper in
extracting the first draught from his mother’s breast. The child
grows, but is still an experimenter: he grasps at the moon, and
his failure teaches him to respect distance. At length his little
fingers acquire sufficient mechanical tact to lay hold of a
spoon. He thrusts the instrument into his mouth, hurts his gums,
and thus learns the impenetrability of matter. He lets the spoon
fall, and jumps with delight to hear it rattle against the table.
The experiment made by accident is repeated with intention, and
thus the young student receives his first lessons upon sound and
gravitation. There are pains and penalties, however, in the path
of the enquirer: he is sure to go wrong, and Nature is just as
sure to inform him of the fact. He falls downstairs, burns his
fingers, cuts his hand, scalds his tongue, and in this way learns
the conditions of his physical well being. This is Nature’s way
of proceeding, and it is wonderful what progress her pupil makes.
His enjoyments for a time are physical, and the confectioner’s
shop occupies the foreground of human happiness; but the blossoms
of a finer life are already beginning to unfold themselves, and
the relation of cause and effect dawns upon the boy. He begins to
see that the present condition of things is not final, but
depends upon one that has gone before, and will be succeeded by
another. He becomes a puzzle to himself; and to satisfy his
newly-awakened curiosity, asks all manner of inconvenient
questions. The needs and tendencies of human nature express
themselves through these early yearnings of the child. As thought
ripens, he desires to know the character and causes of the
phenomena presented to his observation; and unless this desire
has been granted for the express purpose of having it repressed,
unless the attractions of natural phenomena be like the blush of
the forbidden fruit, conferred merely for the purpose of
exercising our self-denial in letting them alone; we may fairly
claim for the study of Physics the recognition that it answers to
an impulse implanted by nature in the constitution of man.

A few days ago, a Master of Arts, who is still a young man,
and therefore the recipient of a modern education, stated to me
that until he had reached the age of twenty years he had never
been taught anything whatever regarding natural phenomena, or
natural law. Twelve years of his life previously had been spent
exclusively among the ancients. The case, I regret to say, is
typical. Now, we cannot, without prejudice to humanity, separate
the present from the past. The nineteenth century strikes its
roots into the centuries gone by, and draws nutriment from them.
The world cannot afford to lose the record of any great deed or
utterance; for such are prolific throughout all time. We cannot
yield the companionship of our loftier brothers of antiquity,
— of our Socrates and Cato, — whose lives provoke us
to sympathetic greatness across the interval of two thousand
years. As long as the ancient languages are the means of access
to the ancient mind, they must ever be of priceless value to
humanity; but surely these avenues might be kept open without
making such sacrifices as that above referred to, universal. We
have conquered and possessed ourselves of continents of land,
concerning which antiquity knew nothing; and if new continents of
thought reveal themselves to the exploring human spirit, shall we
not possess them also? In these latter days, the study of Physics
has given us glimpses of the methods of Nature which were quite
hidden from the ancients, and we should be false to the trust
committed to us, if we were to sacrifice the hopes and
aspirations of the Present out of deference to the Past.

The bias of my own education probably manifests itself in a
desire I always feel to seize upon every possible opportunity of
checking my assumptions and conclusions by experience. In the
present case, it is true, your own consciousness might be
appealed to in proof of the tendency of the human mind to inquire
into the phenomena presented to it by the senses; but I trust you
will excuse me if, instead of doing this, I take advantage of the
facts which have fallen in my way through life, referring to your
judgment to decide whether such facts are truly representative
and general, and not merely individual and local.

At an agricultural college in Hampshire, with which I was
connected for some time, and which is now converted into a school
for the general education of youth, a Society was formed among
the boys, who met weekly for the purpose of reading reports and
papers upon various subjects. The Society had its president and
treasurer; and abstracts of its proceedings were published in a
little monthly periodical issuing from the school press. One of
the most remarkable features of these weekly meetings was, that
after the general business had been concluded, each member
enjoyed the right of asking questions on any subject on which he
desired information. The questions were either written out
previously in a book, or, if a question happened to suggest
itself during the meeting, it was written upon a slip of paper
and handed in to the Secretary, who afterwards read all the
questions aloud. A number of teachers were usually present, and
they and the boys made a common stock of their wisdom in
furnishing replies. As might be expected from an assemblage of
eighty or ninety boys, varying from eighteen to eight years old,
many odd questions were proposed. To the mind which loves to
detect in the tendencies of the young the instincts of humanity
generally, such questions are not without a certain philosophic
interest, and I have therefore thought it not derogatory to the
present course of Lectures to copy a few of them, and to
introduce them here. They run as follows :—

What are the duties of the Astronomer Royal?

What is frost?

Why are thunder and lightning more frequent in summer than in
winter?

What occasions falling stars?

What is the cause of the sensation called ‘pins and needles
‘?

What is the cause of waterspouts?

What is the cause of hiccup?

If a towel be wetted with water, why does the wet portion
become darker than before?

What is meant by Lancashire witches?

Does the dew rise or fall?

What is the principle of the hydraulic press?

Is there more oxygen in the air in summer than in winter?

What are those rings which we see round the gas and sun?

What is thunder?

How is it that a black hat can be moved by forming round it a
magnetic circle, while a white hat remains stationary?

What is the cause of perspiration?

Is it true that men were once monkeys?

What is the difference between the soul and the mind?

Is it contrary to the rules of Vegetarianism to eat eggs?

In looking over these questions, which were wholly unprompted,
and have been copied almost at random from the book alluded to,
we see that many of them are suggested directly by natural
objects, and are not such as had an interest conferred on them’
by previous culture. Now the fact is beyond the boy’s control,
and so certainly is the desire to know its cause. The sole
question then is, whether this desire is to be gratified or not.
Who created the fact? Who implanted the desire? Certainly not
man. Who then will undertake to place himself between the desire
and its fulfilment, and proclaim a divorce between them? Take,
for example, the case of the wetted towel, which at first sight
appears to be one of the most unpromising questions in the list.
Shall we tell the proposer to repress his curiosity, as the
subject is improper for him to know, and thus interpose our
wisdom to rescue the boy from the consequences of a wish which
acts to his prejudice? Or, recognising the propriety of the
question, how shall we answer it? It is impossible to answer it
without reference to the laws of optics — without making
the boy to some extent a natural philosopher. You may say that
the effect is due to the reflection of light at the common
surface of two media of different refractive indices. But this
answer presupposes on the part of the boy a knowledge of what
reflection and refraction are, or reduces you to the necessity of
explaining them.

On looking more closely into the matter, we find that our wet
towel belongs to a class of phenomena which have long excited the
interest of philosophers. The towel is white for the same reason
that snow is white, that foam is white, that pounded granite or
glass is white, and that the salt we use at table is white. On
quitting one medium and entering another, a portion of light is
always reflected, but on this condition — the media must
possess different refractive indices. Thus, when we immerse a bit
of glass in water, light is reflected from the common surface of
both, and it is this light which enables us to see the glass. But
when a transparent solid is immersed in a liquid of the same
refractive index as itself, it immediately disappears. I remember
once dropping the eyeball of an ox into water; it vanished as if
by magic, with the exception of the crystalline lens, and the
surprise was so great as to cause a bystander to suppose that the
vitreous humour had been instantly dissolved. This, however, was
not the case, and a comparison of the refractive index of the
humour with that of water cleared up the whole matter. The
indices were identical, and hence the light pursued its way
through both as if they formed one continuous mass.

In the case of snow, powdered quartz, or salt, we have a
transparent solid mixed with air. At every transition from solid
to air, or from air to solid, a portion of light is reflected,
and this takes place so often that the light is wholly
intercepted. Thus from the mixture of two transparent bodies we
obtain an opaque one. Now the case of the towel is precisely
similar. The tissue is composed of semi-transparent vegetable
fibres, with the interstices between them filled with air;
repeated reflection takes place at the limiting surfaces of air
and fibre, and hence the towel becomes opaque like snow or salt.
But if we fill the interstices with water, we diminish the
reflection; a portion of the light is transmitted, and the
darkness of the towel is due to its increased transparency. Thus
the deportment of various minerals, such as hydrophane and
tabasheer, the transparency of tracing paper used by engineers,
and many other considerations of the highest scientific interest,
are involved in the simple enquiry of this unsuspecting little
boy.

Again, take the question regarding the rising or falling of
the dew — a question long agitated, and finally set at rest
by the beautiful researches of Wells. I do not think that any boy
of average intelligence will be satisfied with the simple answer
that the dew falls. He will wish to learn how you know that it
falls, and, if acquainted with the notions of the middle ages, he
may refer to the opinion of Father Laurus, that a goose egg
filled in the morning with dew and exposed to the sun, will rise
like a balloon — a swan’s egg being better for the
experiment than a goose egg. It is impossible to give the boy a
clear notion of the beautiful phenomenon to which his question
refers, without first making him acquainted with the radiation
and conduction of heat. Take, for example, a blade of grass, from
which one of these orient pearls is depending

During the day the grass, and the earth beneath it, possess a
certain amount of warmth imparted by the sun; during a serene
night, heat is radiated from the surface of the grass into space,
and to supply the loss, there is a flow of heat from the earth to
the blade. Thus the blade loses heat by radiation, and gains heat
by conduction. Now, in the case before us, the power of radiation
is great, whereas the power of conduction is small; the
consequence is that the blade loses more than it gains, and hence
becomes more and more refrigerated. The light vapour floating
around the surface so cooled is condensed upon it, and there
accumulates to form the little pearly globe which we call a
dew-drop.

Thus the boy finds the simple and homely fact which addressed
his senses to be the outcome and flower of the deepest laws. The
fact becomes, in a measure, sanctified as an object of thought,
and invested for him with a beauty for evermore. He thus learns
that things which, at first sight, seem to stand isolated and
without apparent brotherhood in Nature are organically united,
and finds the detection of such analogies a source of perpetual
delight. To enlist pleasure on the side of intellectual
performance is a point of the utmost importance; for the exercise
of the mind, like that of the body, depends for its value upon
the spirit in which it is accomplished. Every physician knows
that something more than mere mechanical motion is comprehended
under the idea of healthful exercise — that, indeed, being
most healthful which makes us forget all ulterior ends in the
mere enjoyment of it. What, for example, could be substituted for
the action of the playground, where the boy plays for the mere
love of playing, and without reference to physiological laws;
while kindly Nature accomplishes her ends unconsciously, and
makes his very indifference beneficial to him. You may have more
systematic motions, you may devise means for the more perfect
traction of each particular muscle, but you cannot create the joy
and gladness of the game, and where these are absent, the charm
and the health of the exercise are gone. The case is similar with
the education of the mind.

The study of Physics, as already intimated, consists of two
processes, which are complementary to each other — the
tracing of facts to their causes, and the logical advance from
the cause to the fact. In the former process, called induction,
certain moral qualities come into play. The first condition of
success is patient industry, an honest receptivity, and a
willingness to abandon all preconceived notions, however
cherished, if they be found to contradict the truth. Believe me,
a self-renunciation which has something lofty in it, and of which
the world never hears, is often enacted in the private experience
of the true votary of science. And if a man be not capable of
this self-renunciation — this loyal surrender of himself to
Nature and to fact, he lacks, in my opinion, the first mark of a
true philosopher.

Thus the earnest prosecutor of science, who does not work with
the idea of producing a sensation in the world, who loves the
truth better than the transitory blaze of to-day’s fame, who
comes to his task with a single eye, finds in that task an
indirect means of the highest moral culture. And although the
virtue of the act depends upon its privacy, this sacrifice of
self, this upright determination to accept the truth, no matter
how it may present itself — even at the hands of a
scientific foe, if necessary — carries with it its own
reward. When prejudice is put under foot and the stains of
personal bias have been washed away — when a man consents
to lay aside his vanity and to become Nature’s organ — his
elevation is the instant consequence of his humility.

I should not wonder if my remarks provoked a smile, for they
seem to indicate that I regard the man of science as a heroic, if
not indeed an angelic, character; and cases may occur to you
which indicate the reverse. You may point to the quarrels of
scientific men, to their struggles for priority, to that
unpleasant egotism which screams around its little property of
discovery like a scared plover about its young. I will not deny
all this; but let it be set down to its proper account, to the
weakness — or, if you will — to the selfishness of
Man, but not to the charge of Physical Science.

The second process in physical investigation is deduction, or
the advance of the mind from fixed principles to the conclusions
which flow from them. The rules of logic are the formal statement
of this process, which, however, was practised by every healthy
mind before ever such rules were written. In the study of
Physics, induction and deduction are perpetually wedded to each
other. The man observes, strips facts of their peculiarities of
form, and tries to unite them by their essences; having effected
this, he at once deduces, and thus checks his induction.

Here the grand difference between the methods at present
followed, and those of the ancients, becomes manifest. They were
one-sided in these matters: they omitted the process of
induction, and substituted conjecture for observation. They could
never, therefore, fulfil the mission of Man to ‘replenish
the earth, and subdue it.’ The subjugation of Nature is only to
be accomplished by the penetration of her secrets and the patient
mastery of her laws. This not only enables us to protect
ourselves from the hostile action of natural forces, but makes
them our slaves. By the study of Physics we have indeed opened to
us treasuries of power of which antiquity never dreamed. But
while we lord it over Matter, we have thereby become better
acquainted with the laws of Mind; for to the mental philosopher
the study of Physics furnishes a screen against which the human
spirit projects its own image, and thus becomes capable of
self-inspection.

Thus, then, as a means of intellectual culture, the study of
Physics exercises and sharpens observation: it brings the most
exhaustive logic into play: it compares, abstracts, and
generalizes, and provides a mental scenery appropriate to these
processes. The strictest precision of thought is everywhere
enforced, and prudence, foresight, and sagacity are demanded. By
its appeals to experiment, it continually checks itself, and thus
walks on a foundation of facts. Hence the exercise it invokes
does not end in a mere game of intellectual gymnastics, such as
the ancients delighted in, but tends to the mastery of Nature.
This gradual conquest of the external world, and the
consciousness of augmented strength which accompanies it, render
the study of Physics as delightful as it is important.

With regard to the effect on the imagination, certain it is
that the cool results of physical induction furnish conceptions
which transcend the most daring flights of that faculty. Take for
example the idea of an all-pervading aether which transmits a
tingle, so to speak, to the finger ends of the universe every
time a street lamp is lighted. The invisible billows of this
aether can be measured with the same ease and certainty as that
with which an engineer measures a base and two angles, and from
these finds the distance across the Thames. Now it is to be
confessed that there may be just as little poetry in the
measurement of an aethereal undulation as in that of the river;
for the intellect, during the acts of measurement and
calculation, destroys those notions of size which appeal to the
poetic sense. It is a mistake to suppose, with Dr. Young,
that

An undevout astronomer is mad;

there being no necessary connexion between a devout state of
mind and the observations and calculations of a practical
astronomer. It is not until the man withdraws from his
calculation, as a painter from his work, and thus realizes the
great idea on which he has been engaged, that imagination and
wonder are excited. There is, I admit, a possible danger here. If
the arithmetical processes of science be too exclusively pursued,
they may impair the imagination, and thus the study of Physics is
open to the same objection as philological, theological, or
political studies, when carried to excess. But even in this case,
the injury done is to the investigator himself: it does not reach
the mass of mankind. Indeed, the conceptions furnished by his
cold unimaginative reckonings may furnish themes for the poet,
and excite in the highest degree that sentiment of wonder which,
notwithstanding all its foolish vagaries, table-turning included,
I, for my part, should be sorry to see banished from the
world.

I have thus far dwelt upon the study of Physics as an agent of
intellectual culture; but like other things in Nature, this study
subserves more than a single end. The colours of the clouds
delight the eye, and, no doubt, accomplish moral purposes also,
but the selfsame clouds hold within their fleeces the moisture by
which our fields are rendered fruitful. The sunbeams excite our
interest and invite our investigation; but they also extend their
beneficent influences to our fruits and corn, and thus
accomplish, not only intellectual ends, but minister, at the same
time, to our material necessities. And so it is with scientific
research.

While the love of science is a sufficient incentive to the
pursuit of science, and the investigator, in the prosecution of
his enquiries, is raised above all material considerations, the
results of his labours may exercise a potent influence upon the
physical condition of the community. This is the arrangement of
Nature, and not that of the scientific investigator himself; for
he usually pursues his object without regard to its practical
applications.

And let him who is dazzled by such applications — who
sees in the steam-engine and the electric telegraph the highest
embodiment of human genius and the only legitimate object of
scientific research, beware of prescribing conditions to the
investigator. Let him beware of attempting to substitute for that
simple love with which the votary of science pursues his task,
the calculations of what he is pleased to call utility. The
professed utilitarian is unfortunately, in most cases, the very
last man to see the occult sources from which useful results are
derived. He admires the flower, but is ignorant of the conditions
of its growth. The scientific man must approach Nature in his own
way; for if you invade his freedom by your so-called practical
considerations, it may be at the expense of those qualities on
which his success as a discoverer depends. Let the self-styled
practical man look to those from the fecundity of whose thought
be, and thousands like him, have sprung into existence. Were they
inspired in their first enquiries by the calculations of utility?
Not one of them. They were often forced to live low and lie hard,
and to seek compensation for their penury in the delight which
their favourite pursuits afforded them.

In the words of one well qualified to speak upon this subject,
‘I say not merely look at the pittance of men like John Dalton,
or the voluntary starvation of the late Graff; but compare what
is considered as competency or affluence by your Faradays,
Liebigs, and Herschels, with the expected results of a life of
successful commercial enterprise: then compare the amount of mind
put forth, the work done for society in either case, and you will
be constrained to allow that the former belong to a class of
workers who, properly speaking, are not paid, and cannot be paid
for their work, as indeed it is of a sort to which no payment
could stimulate.’

But while the scientific investigator, standing upon the
frontiers of human knowledge, and aiming at the conquest of fresh
soil from the surrounding region of the unknown, makes the
discovery of truth his exclusive object for the time, he cannot
but feel the deepest interest in the practical application of the
truth discovered. There is something ennobling in the triumph of
Mind over Matter. Apart even from its uses to society, there is
something elevating in the idea of Man having tamed that wild
force which flashes through the telegraphic wire, and made it the
minister of his will. Our attainments in these directions appear
to be commensurate with our needs. We had already subdued horse
and mule, and obtained from them all the service which it was in
their power to render: we must either stand still, or find more
potent agents to execute our purposes. At this point the
steam-engine appears. These are still new things; it is not long
since we struck into the scientific methods which have produced
these results. We cannot for an instant regard them as the final
achievements of Science, but rather as an earnest of what she is
yet to do. They mark our first great advances upon the dominion
of Nature. Animal strength fails, but here are the forces which
hold the world together, and the instincts and successes of Man
assure him that these forces are his when he is wise enough to
command them.

As an instrument of intellectual culture, the study of Physics
is profitable to all: as bearing upon special functions, its
value, though not so great, is still more tangible. Why, for
example, should Members of Parliament be ignorant of the subjects
concerning which they are called upon to legislate? In this land
of practical physics, why should they be unable to form an
independent opinion upon a physical question? Why should the
member of a parliamentary committee be left at the mercy of
interested disputants when a scientific question is discussed,
until he deems the nap a blessing which rescues him from the
bewilderments of the committee-room? The education which does not
supply the want here referred to, fails in its duty to England.
With regard to our working people, in the ordinary sense of the
term working, the study of Physics would, I imagine, be
profitable, not only as a means of intellectual culture, but also
as a moral influence to woo them from pursuits which now degrade
them. A man’s reformation oftener depends upon the indirect, than
upon the direct action of the will. The will must be exerted in
the choice of employment which shall break the force of
temptation by erecting a barrier against it. The drunkard, for
example, is in a perilous condition if he content himself merely
with saying, or swearing, that he will avoid strong drink. His
thoughts, if not attracted by another force, will revert to the
public-house, and to rescue him permanently from this, you must
give him an equivalent.

By investing the objects of hourly intercourse with an
interest which prompts reflection, new enjoyments would be opened
to the working man, and every one of these would be a point of
force to protect him against temptation. Besides this, our
factories and our foundries present an extensive field of
observation, and were those who work in them rendered capable, by
previous culture, of observing what they see, the
results might be incalculable. Who can say what intellectual
Samsons are at the present moment toiling with closed eyes in the
mills and forges of Manchester and Birmingham? Grant these
Samsons sight, and you multiply the chances of discovery, and
with them the prospects of national advancement. In our
multitudinous technical operations we are constantly playing with
forces our ignorance of which is often the cause of our
destruction. There are agencies at work in a locomotive of which
the maker of it probably never dreamed, but which nevertheless
may be sufficient to convert it into an engine of death. When we
reflect on the intellectual condition of the people who work in
our coal mines, those terrific explosions which occur from time
to time need not astonish us. If these men possessed sufficient
physical knowledge, from the operatives themselves would probably
emanate a system by which these shocking accidents might be
avoided. Possessed of the knowledge, their personal interests
would furnish the necessary stimulus to its practical
application, and thus two ends would be served at the same time
the elevation of the men and the diminution of the calamity.

Before the present Course of Lectures was publicly announced,
I had many misgivings as to the propriety of my taking a part in
them, thinking that my place might be better filled by an older
and more experienced man. To my experience, however, such as it
was, I resolved to adhere, and I have therefore described things
as they revealed themselves to my own eyes, and have been enacted
in my own limited practice. There is one mind common to us all;
and the true expression of this mind, even in small particulars,
will attest itself by the response which it calls forth in the
convictions of my hearers. I ask your permission to proceed a
little further in this fashion, and to refer to a fact or two in
addition to those already cited, which presented themselves to my
notice during my brief career as a teacher in the college already
alluded to. The facts, though extremely humble, and deviating in
some slight degree from the strict subject of the present
discourse, may yet serve to illustrate an educational
principle.

One of the duties which fell to my share was the instruction
of a class in mathematics, and I usually found that Euclid and
the ancient geometry generally, when properly and sympathetically
addressed to the understanding, formed a most attractive study
for youth. But it was my habitual practice to withdraw the boys
from the routine of the book, and to appeal to their self-power
in the treatment of questions not comprehended in that routine.
At first, the change from the beaten track usually excited
aversion: the youth felt like a child amid strangers; but in no
single instance did this feeling continue. When utterly
disheartened, I have encouraged the boy by the anecdote of
Newton, where he attributes the difference between him and other
men, mainly to his own patience; or of Mirabeau, when be ordered
his servant, who had stated something to be impossible, never
again to use that blockhead of a word. Thus cheered, the boy has
returned to his task with a smile, which perhaps had something of
doubt in it, but which, nevertheless, evinced a resolution to try
again. I have seen his eye brighten, and, at length, with a
pleasure of which the ecstasy of Archimedes was but a simple
expansion, heard him exclaim, ‘I have it, sir.’ The consciousness
of self-power, thus awakened, was of immense value; and, animated
by it, the progress of the class was astonishing. It was often my
custom to give the boys the choice of pursuing their propositions
in the book, or of trying their strength at others not to be
found there. Never in a single instance was the book chosen. I
was ever ready to assist when help was needful, but my offers of
assistance were habitually declined. The boys had tasted the
sweets of intellectual conquest and demanded victories of their
own. Their diagrams were scratched on the walls, cut into the
beams upon the playground, and numberless other illustrations
were afforded of the living interest they took in the subject.
For my own part, as far as experience in teaching goes, I was a
mere fledgling — knowing nothing of the rules of
pedagogics, as the Germans name it; but adhering to the spirit
indicated at the commencement of this discourse, and endeavouring
to make geometry a means rather than a branch of education. The
experiment was successful, and some of the most delightful hours
of my existence have been spent in marking the vigorous and
cheerful expansion of mental power, when appealed to in the
manner here described.

Our pleasure was enhanced when we applied our mathematical
knowledge to the solution of physical problems. Many objects of
hourly contact had thus a new interest and significance imparted
to them. The swing, the see-saw, the tension of the giant-stride
ropes, the fall and rebound of the football, the advantage of a
small boy over a large one when turning short, particularly in
slippy weather; all became subjects of investigation. A lady
stands before a looking-glass, of her own height; it was required
to know how much of the glass was really useful to her? We
learned with pleasure the economic fact that she might dispense
with the lower half and see her whole figure notwithstanding. It
was also pleasant to prove by mathematics, and verify by
experiment, that the angular velocity of a reflected beam is
twice that of the mirror which reflects it. From the hum of a bee
we were able to determine the number of times the insect flaps
its wings in a second. Following up our researches upon the
pendulum, we learned how Colonel Sabine had made it the means of
determining the figure of the earth; and we were also startled by
the inference which the pendulum enabled us to draw, that if the
diurnal velocity of the earth were seventeen times its present
amount, the centrifugal force at the equator would be precisely
equal to the force of gravitation, so that an inhabitant of those
regions would then have the same tendency to fall upwards as
downwards. All these things were sources of wonder and delight to
us: and when we remembered that we were gifted with the powers
which had reached such results, and that the same great field was
ours to work in, our hopes arose that at some future day we might
possibly push the subject a little further, and add our own
victories to the conquests already won.

I ought to apologise to you for dwelling so long upon this
subject; but the days spent among these young philosophers made a
deep impression on me. I learned among them something of myself
and of human nature, and obtained some notion of a teacher’s
vocation. If there be one profession in England of paramount
importance, I believe it to be that of the schoolmaster; and if
there be a position where selfishness and incompetence do most
serious mischief, by lowering the moral tone and exciting
irreverence and cunning where reverence and noble truthfulness
ought to be the feelings evoked, it is that of the principal of a
school. When a man of enlarged heart and mind comes among boys,
when he allows his spirit to stream through them, and observes
the operation of his own character evidenced in the elevation of
theirs, — it would be idle to talk of the position of such
a man being honourable. It is a blessed position. The man is a
blessing to himself and to all around him. Such men, I believe,
are to be found in England, and it behoves those who busy
themselves with the mechanics of education at the present day, to
seek them out. For no matter what means of culture may be chosen,
whether physical or philological, success must ever mainly depend
upon the amount of life, love, and earnestness, which the teacher
himself brings with him to his vocation.

Let me again, and finally, remind you that the claims of that
science which finds in me to-day its unripened advocate, are
those of the logic of Nature upon the reason of her child —
that its disciplines, as an agent of culture, are based upon the
natural relations subsisting between Man and the universe of
which he forms a part. On the one side, we have the apparently
lawless shifting of phenomena; on the other side, mind, which
requires law for its equilibrium, and through its own
indestructible instincts, as well as through the teachings of
experience, knows that these phenomena are reducible to law. To
chasten this apparent chaos is a problem which man has set before
him. The world was built in order: and to us are trusted the will
and power to discern its harmonies, and to make them the lessons
of our lives. From the cradle to the grave we are surrounded with
objects which provoke inquiry. Descending for a moment from this
high plea to considerations which lie closer to us as a nation
— as a land of gas and furnaces, of steam and electricity:
as a land which science, practically applied, has made great in
peace and mighty in war :— I ask you whether this
‘land of old and just renown’ has not a right to expect
from her institutions a culture more in accordance with her
present needs than that supplied by declension and conjugation?
And if the tendency should be to lower the estimate of science,
by regarding it exclusively as the instrument of material
prosperity, let it be the high mission of our universities to
furnish the proper counterpoise by pointing out its nobler uses
— lifting the national mind to the contemplation of it as
the last development of that ‘increasing purpose’ which
runs through the ages and widens the thoughts of men.

.

.

.

.

——————–

.

.

XII. ON CRYSTALLINE AND SLATY
CLEAVAGE.

[Footnote: From a
discourse delivered in the Royal Institution of Great Britain,
June 6, 1856.]

WHEN the student of physical science has to investigate the
character of any natural force, his first care must be to purify
it from the mixture of other forces, and thus study its simple
action. If, for example, he wishes to know how a mass of liquid
would shape itself if at liberty to follow the bent of its own
molecular forces, he must see that these forces have free and
undisturbed exercise. We might perhaps refer him to the dewdrop
for a solution of the question; but here we have to do, not only
with the action of the molecules of the liquid upon each other,
but also with the action of gravity upon the mass, which pulls
the drop downwards and elongates it. If he would examine the
problem in its purity, he must do as Plateau has done, detach the
liquid mass from the action of gravity; he would then find the
shape to be a perfect sphere. Natural processes come to us in a
mixed manner, and to the uninstructed mind are a mass of
unintelligible confusion. Suppose half-a-dozen of the best
musical performers to be placed in the same room, each playing
his own instrument to perfection, but no two playing the same
tune; though each individual instrument might be a source of
perfect music, still the mixture of all would produce mere
noise.

Thus it is with the processes of nature, where mechanical and
molecular laws intermingle and create apparent confusion. Their
mixture constitutes what may be called the noise of natural laws,
and it is the vocation of the man of science to resolve this
noise into its components, and thus to detect the underlying
music.

The necessity of this detachment of one force from all other
forces is nowhere more strikingly exhibited than in the phenomena
of crystallisation. Here, for example, is a solution of common
sulphate of soda or Glauber salt. Looking into it mentally, we
see the molecules of that liquid, like disciplined squadrons
under a governing eye, arranging themselves into battalions,
gathering round distinct centres, and forming themselves into
solid masses, which after a time assume the visible shape of the
crystal now held in my hand. I may, like an ignorant meddler
wishing to hasten matters, introduce confusion into this order.
This may be done by plunging a glass rod into the vessel; the
consequent action is not the pure expression of the crystalline
forces; the molecules rush together with the confusion of an
unorganised mob, and not with the steady accuracy of a
disciplined host. In this mass of bismuth also we have an example
of confused crystallisation; but in the crucible behind me a
slower process is going on: here there is an architect at work
‘who makes no chips, no din,’ and who is now building the
particles into crystals, similar in shape and structure to those
beautiful masses which we see upon the table. By permitting alum
to crystallise in this slow way, we obtain these perfect
octahedrons; by allowing carbonate of lime to crystallise, nature
produces these beautiful rhomboids; when silica crystallises, we
have formed these hexagonal prisms capped at the ends by
pyramids; by allowing saltpetre to crystallise we have these
prismatic masses, and when carbon crystallises, we have the
diamond. If we wish to obtain a perfect crystal we must allow the
molecular forces free play; if the crystallising mass be
permitted to rest upon a surface it will be flattened, and to
prevent this a small crystal must be so suspended as to be
surrounded on all sides by the liquid, or, if it rest upon the
surface, it must be turned daily so as to present all its faces
in succession to the working builder.

In building up crystals these little atomic bricks often
arrange themselves into layers which are perfectly parallel to
each other, and which can be separated by mechanical means; this
is called the cleavage of the crystal. The crystal of sugar I
hold in my hand has thus far escaped the solvent and abrading
forces which sooner or later determine the fate of sugar-candy. I
readily discover that it cleaves with peculiar facility in one
direction. Again I lay my knife upon this piece of rocksalt, and
with a blow cleave it in one direction. Laying the knife at right
angles to its former position, the crystal cleaves again; and
finally placing the knife at right angles to the two former
positions, we find a third cleavage. Rocksalt cleaves in three
directions, and the resulting solid is this perfect cube, which
may be broken up into any number of smaller cubes. Iceland spar
also cleaves in three directions, not at right angles, but
oblique to each other, the resulting solid being a rhomboid. In
each of these cases the mass cleaves with equal facility in all
three directions. For the sake of completeness I may say that
many crystals cleave with unequal facility in different
directions: heavy spar presents an example of this kind of
cleavage.

Turn we now to the consideration of some other phenomena to
which the term cleavage may be applied. Beech, deal, and other
woods cleave with facility along the fibre, and this cleavage is
most perfect when the edge of the axe is laid across the rings
which mark the growth of the tree. If you look at this bundle of
hay severed from a rick, you will see a sort of cleavage in it
also; the stalks lie in horizontal planes, and only a small force
is required to separate them laterally. But we cannot regard the
cleavage of the tree as the same in character as that of the
hayrick. In the one case it is the molecules arranging themselves
according to organic laws which produce a cleavable structure, in
the other case the easy separation in one direction is due to the
mechanical arrangement of the coarse sensible stalks of hay.

This sandstone rock was once a powder held in mechanical
suspension by water. The powder was composed of two distinct
parts, fine grains of sand and small plates of mica. Imagine a
wide strand covered by a tide, or an estuary with water which
holds such powder in suspension: how will it sink? The rounded
grains of sand will reach the bottom first, because they
encounter least resistance, the mica afterwards, and when the
tide recedes we have the little plates shining like spangles upon
the surface of the sand. Each successive tide brings its charge
of mixed powder, deposits its duplex layer day after day, and
finally masses of immense thickness are piled up, which by
preserving the alternations of sand and mica tell the tale of
their formation. Take the sand and mica, mix them together in
water, and allow them to subside; they will arrange themselves in
the manner indicated, and by repeating the process you can
actually build up a mass which shall be the exact counterpart of
that presented by nature. Now this structure cleaves with
readiness along the planes in which the particles of mica are
strewn. Specimens of such a rock sent to me from Halifax, and
other masses from the quarries of Over Darwen in Lancashire, are
here before you. With a hammer and chisel I can cleave them into
flags; indeed these flags are employed for roofing purposes in
the districts from which the specimens have come, and receive the
name of ‘slatestone.’ But you will discern without a word
from me, that this cleavage is not a crystalline cleavage any
more than that of a hayrick is. It is molar, not molecular.

This, so far as I am aware of, has never been imagined, and it
has been agreed among geologists not to call such splitting as
this cleavage at all, but to restrict the term to a phenomenon of
a totally different character.

Those who have visited the slate quarries of Cumberland and
North Wales will have witnessed the phenomenon to which I refer.
We have long drawn our supply of roofing-slates from such
quarries; school-boys ciphered on these slates, they were used
for tombstones in churchyards, and for billiard-tables in the
metropolis; but not until a comparatively late period did men
begin to enquire how their wonderful structure was produced. What
is the agency which enables us to split Honister Crag, or the
cliffs of Snowdon, into laminae from crown to base? This question
is at the present moment one of the great difficulties of
geologists, and occupies their attention perhaps more than any
other. You may wonder at this. Looking into the quarry of
Penrhyn, you may be disposed to offer the explanation I heard
given two years ago. ‘These planes of cleavage,’ said a friend
who stood beside me on the quarry’s edge, ‘are the planes
of stratification which have been lifted by some convulsion into
an almost vertical position.’ But this was a mistake, and indeed
here lies the grand difficulty of the problem. The planes of
cleavage stand in most cases at a high angle to the bedding.
Thanks to Sir Roderick Murchison, I am able to place the proof of
this before you. Here is a specimen of slate in which both the
planes of cleavage and of bedding are distinctly marked, one of
them making a large angle with the other. This is common. The
cleavage of slates then is not a question of stratification; what
then is its cause?

In an able and elaborate essay published in 1835, Prof.
Sedgwick proposed the theory that cleavage is due to the action
of crystalline or polar forces subsequent to the consolidation of
the rock. ‘We may affirm,’ he says, ‘that no retreat of the
parts, no contraction of dimensions in passing to a solid state,
can explain such phenomena. They appear to me only resolvable on
the supposition that crystalline or polar forces acted upon the
whole mass simultaneously in one direction and with adequate
force.’ And again, in another place: ‘Crystalline forces
have re-arranged whole mountain masses, producing a beautiful
crystalline cleavage, passing alike through all the
strata.’ [Footnote: Transactions of the Geological
Society, ser. ii, vol. iii. p. 477.]

The utterance of such a man struck deep, as it ought to do,
into the minds of geologists, and at the present day there are
few who do not entertain this view either in whole or in part.
[Footnote: In a letter to Sir Charles Lyell, dated from
the Cape of Good Hope February 20, 1836, Sir John Herschel writes
as follows:— ‘If rocks have been so heated as to
allow of a commencement of crystallisation, that is to say, if
they have been heated to a point at which the particles can begin
to move amongst themselves, or at least on their own axes, some
general law must then determine the position in which these
particles will rest on cooling. Probably that position will have
some relation to the direction in which the heat escapes. Now
when all or a majority of particles of the same nature have a
general tendency to one position, that must of course determine a
cleavage plane.’]
The boldness of the theory, indeed, has,
in some cases, caused speculation to run riot, and we have books
published on the action of polar forces and geologic magnetism,
which rather astonish those who know something about the subject.
According to this theory whole districts of North Wales and
Cumberland, mountains included, are neither more nor less than
the parts of a gigantic crystal. These masses of slate were
originally fine mud, composed of the broken and abraded particles
of older rocks. They contain silica, alumina, potash, soda, and
mica mixed mechanically together. In the course of ages the
mixture became consolidated, and the theory before us assumes
that a process of crystallisation afterwards rearranged the
particles and developed in it a single plane of cleavage. Though
a bold, and I think inadmissible, stretch of analogies, this
hypothesis has done good service. Right or wrong, a thoughtfully
uttered theory has a dynamic power which operates against
intellectual stagnation; and even by provoking opposition is
eventually of service to the cause of truth. It would, however,
have been remarkable if, among the ranks of geologists
themselves, men were not found to seek an explanation of
slate-cleavage involving a less hardy assumption.

The first step in an enquiry of this kind is to seek facts.
This has been done, and the labours of Daniel Sharpe (the late
President of the Geological Society, who, to the loss of science
and the sorrow of all who knew him, has so suddenly been taken
away from us), Mr. Henry Clifton Sorby, and others, have
furnished us with a body of facts associated with slaty cleavage,
and having a most important bearing upon the question.

Fossil shells are found in these slate-rocks. I have here
several specimens of such shells in the actual rock, and
occupying various positions in regard to the cleavage planes.
They are squeezed, distorted, and crushed; in all cases the
distortion leads to the inference that the rock which contains
these shells has been subjected to enormous pressure in a
direction at right angles to the planes of cleavage. The shells
are all flattened and spread out in these planes. Compare this
fossil trilobite of normal proportions with these others which
have suffered distortion. Some have lain across, some along, and
some oblique to the cleavage of the slate in which they are
found; but in all cases the distortion is such as required for
its production a compressing force acting at right angles to the
planes of cleavage. As the trilobites lay in the mud, the jaws of
a gigantic vice appear to have closed upon them and squeezed them
into the shapes you see.

We sometimes find a thin layer of coarse gritty material,
between two layers of finer rock, through which and across the
gritty layer pass the planes of lamination. The coarse layer is
found bent by the pressure into sinuosities like a contorted
ribbon. Mr. Sorby has described a striking case of this kind.
This crumpling can be experimentally imitated; the amount of
compression might, moreover, be roughly estimated by supposing
the contorted bed to be stretched out, its length measured and
compared with the shorter distance into which it has been
squeezed. We find in this way that the yielding of the mass has
been considerable.

Let me now direct your attention to another proof of pressure;
you see the varying colours which indicate the bedding on this
mass of slate. The dark portion is gritty, being composed of
comparatively coarse particles, which, owing to their size, shape
and gravity, sink first and constitute the bottom of each layer.
Gradually, from bottom to top the coarseness diminishes, and near
the upper surface we have a layer of exceedingly fine grain. It
is the fine mud thus consolidated from which are derived the
German razor-stones, so much prized for the sharpening of
surgical instruments.

When a bed is thin, the fine-grain slate is permitted to rest
upon a slab of the coarse slate in contact with it; when the fine
bed is thick, it is cut into slices which are cemented to pieces
of ordinary slate, and thus rendered stronger. The mud thus
deposited is, as might be expected, often rolled up into nodular
masses, carried forward, and deposited among coarser material by
the rivers from which the slate-mud has subsided. Here are such
nodules enclosed in sandstone. Everybody, moreover, who has
ciphered upon a school-slate must remember the whitish-green
spots which sometimes dotted the surface of the slate, and over
which the pencil usually slid as if the spots were greasy. Now
these spots are composed of the finer mud, and they could not, on
account of their fineness, bite the pencil like the surrounding
gritty portions of the slate. Here is a beautiful example of
these spots: you observe them, on the cleavage surface, in broad
round patches. But turn the slate edgeways and the section of
each nodule is seen to be a sharp oval with its longer axis
parallel to the cleavage. This instructive fact has been adduced
by Mr. Sorby. I have made excursions to the quarries of Wales and
Cumberland, and to many of the slate yards of London, and found
the fact general. Thus we elevate a common experience of our
boyhood into evidence of the highest significance as regards a
most important geological problem. From the magnetic deportment
of these slates, I was led to infer that these spots contain a
less amount of iron than the surrounding dark slate. An analysis
was made for me by Mr. Hambly in the laboratory of Dr. Percy at
the School of Mines with the following result :—


ANALYSIS OF SLATE.

Dark Slate,
two analyses.

1. Percentage of
iron

5.85

2. Percentage of
iron

6.13

Mean

5.99

Whitish Green
Slate.

1. Percentage of
iron

3.24

2. Percentage of
iron

3.12

Mean

3.18

According to these analyses the
quantity of iron in the dark slate immediately adjacent to the
greenish spot is nearly double the quantity contained in the spot
itself. This is about the proportion which the magnetic
experiments suggested.

Let me now remind you that the facts brought before you are
typical — each is the representative of a class. We have
seen shells crushed; the trilobites squeezed, beds contorted,
nodules of greenish marl flattened; and all these sources of
independent testimony point to one and the same conclusion,
namely, that slate-rocks have been subjected to enormous pressure
in a direction at right angles to the Planes of cleavage.

In reference to Mr. Sorby’s contorted bed, I have said that by
supposing it to be stretched out and its length measured, it
would give us an idea of the amount of yielding of the mass above
and below the bed. Such a measurement, however, would not give
the exact amount of yielding. I hold in my hand a specimen of
slate with its bedding marked upon it; the lower portions of each
layer being composed of a comparatively coarse gritty material
something like what you may suppose the contorted bed to be
composed of. Now in crossing these gritty portions, the cleavage
turns, as if tending to cross the bedding at another angle. When
the pressure began to act, the intermediate bed, which is not
entirely unyielding, suffered longitudinal pressure; as it bent,
the pressure became gradually more transverse, and the direction
of its cleavage is exactly such as you would infer from an action
of this kind — it is neither quite across the bed, nor yet
in the same direction as the cleavage of the slate above and
below it, but intermediate between both. Supposing the cleavage
to be at right angles to the pressure, this is the direction
which it ought to take across these more unyielding strata.

Thus we have established the concurrence of the phenomena of
cleavage and pressure — that they accompany each other; but
the question still remains, Is the pressure sufficient to account
for the cleavage? A single geologist, as far as I am aware,
answers boldly in the affirmative. This geologist is Sorby, who
has attacked the question in the true spirit of a physical
investigator. Call to mind the cleavage of the flags of Halifax
and Over Darwen, which is caused by the interposition of layers
of mica between the gritty strata. Mr. Sorby finds plates of mica
to be also a constituent of slate-rock. He asks himself, what
will be the effect of pressure upon a mass containing such plates
confusedly mixed up in it? It will be, he argues, and he argues
rightly, to place the plates with their flat surfaces more or
less perpendicular to the direction in which the pressure is
exerted. He takes scales of the oxide of iron, mixes them with a
fine powder, and on squeezing the mass finds that the tendency of
the scales is to set themselves at right angles to the line of
pressure. Along the planes of weakness produced by the scales the
mass cleaves.

By tests of a different character from those applied by Mr.
Sorby, it might be shown how true his conclusion is — that
the effect of pressure on elongated particles, or plates, will be
such as he describes it. But while the scales must be regarded as
a true cause, I should not ascribe to them a large share in the
production of the cleavage. I believe that even if the plates of
mica were wholly absent, the cleavage of slate-rocks would be
much the same as it is at present.

Here is a mass of pure white wax: it contains no mica
particles, no scales of iron, or anything analogous to them. Here
is the selfsame substance submitted to pressure. I would invite
the attention of the eminent geologists now before me to the
structure of this wax. No slate ever exhibited so clean a
cleavage; it splits into laminae of surpassing tenuity, and
proves at a single stroke that pressure is sufficient to produce
cleavage, and that this cleavage is independent of intermixed
plates or scales. I have purposely mixed this wax with elongated
particles, and am unable to say at the present moment that the
cleavage is sensibly affected by their presence — if
anything, I should say they rather impair its fineness and
clearness than promote it.

The finer the slate is the more perfect will be the
resemblance of its cleavage to that of the wax. Compare the
surface of the wax with the surface of this slate from Borrodale
in Cumberland. You have precisely the same features in both: you
see flakes clinging to the surfaces of each, which have been
partially torn away in cleaving. Let any close observer compare
these two effects, he will, I am persuaded, be led to the
conclusion that they are the product of a common cause.
[Footnote: I have usually softened the wax by warming it,
kneaded it with the fingers, and pressed it between thick plates
of glass previously wetted. At the ordinary summer temperature
the pressed wax is soft, and tears rather than cleaves; on this
account I cool my compressed specimens in a mixture of pounded
ice and salt, and when thus cooled they split
cleanly.]

But you will ask me how, according to my view, does pressure
produce this remarkable result? This may be stated in a very few
words.

There is no such thing in nature as a body of perfectly
homogeneous structure. I break this clay which seems so uniform,
and find that the fracture presents to my eyes innumerable
surfaces along which it has given way, and it has yielded along
those surfaces because in them the cohesion of the mass is less
than elsewhere. I break this marble, and even this wax, and
observe the same result; look at the mud at the bottom of a dried
pond; look at some of the ungravelled walks in Kensington Gardens
on drying after rain, — they are cracked and split, and
other circumstances being equal, they crack and split where the
cohesion is a minimum. Take then a mass of partially consolidated
mud. Such a mass is divided and subdivided by interior surfaces
along which the cohesion is comparatively small. Penetrate the
mass in idea, and you will see it composed of numberless
irregular polyhedra bounded by surfaces of weak cohesion. Imagine
such a mass subjected to pressure, — it yields and spreads
out in the direction of least resistance; [Footnote: It is
scarcely necessary to say that if the mass were squeezed equally
in all directions no laminated structure could be produced; it
must have room to yield in a lateral direction. Mr. Warren De la
Rue informs me that he once wished to obtain white-lead in a fine
granular state, and to accomplish this he first compressed it.
The mould was conical, and permitted the lead to spread out a
little laterally. The lamination was as perfect as that of slate,
and it quite defeated him in his effort to obtain a granular
powder. ]
the little polyhedra become converted into
laminae, separated from each other by surfaces of weak cohesion,
and the infallible result will be a tendency to cleave at right
angles to the line of pressure.

Further, a mass of dried mud is full of cavities and fissures.
If you break dried pipe-clay you see them in great numbers, and
there are multitudes of them so small that you cannot see them. A
flattening of these cavities must take place in squeezed mud, and
this must to some extent facilitate the cleavage of the mass in
the direction indicated.

Although the time at my disposal has not permitted me duly to
develope these thoughts, yet for the last twelve months the
subject has presented itself to me almost daily under one aspect
or another. I have never eaten a biscuit during this period
without remarking the cleavage developed by the rolling-pin. You
have only to break a biscuit across, and to look at the fracture,
to see the laminated structure. We have here the means of pushing
the analogy further. I invite you to compare the structure of
this slate, which was subjected to a high temperature during the
conflagration of Mr. Scott Russell’s premises, with that of a
biscuit. Air or vapour within the slate has caused it to swell,
and the mechanical structure it reveals is precisely that of a
biscuit. During these enquiries I have received much instruction
in the manufacture of puff-paste. Here is some such paste baked
under my own superintendence. The cleavage of our hills is
accidental cleavage, but this is cleavage with intention. The
volition of the pastrycook has entered into its formation. It has
been his aim to preserve a series of surfaces of structural
weakness, along which the dough divides into layers. Puff-paste
in preparation must not be handled too much; it ought, moreover,
to be rolled on a cold slab, to prevent the butter from melting,
and diffusing itself, thus rendering the paste more homogeneous
and less liable to split. Puff-paste is, then, simply an
exaggerated case of slaty cleavage.

The principle here enunciated is so simple as to be almost
trivial; nevertheless, it embraces not only the cases mentioned,
but, if time permitted, it might be shown you that the principle
has a much wider range of application. When iron is taken from
the puddling furnace it is more or less spongy, an aggregate in
fact of small nodules: it is at a welding heat, and at this
temperature is submitted to the process of rolling. Bright smooth
bars are the result. But notwithstanding the high heat the
nodules do not perfectly blend together. The process of rolling
draws them into fibres. Here is a mass acted upon by dilute
sulphuric acid, which exhibits in a striking manner this fibrous
structure. The experiment was made by my friend Dr. Percy,
without any reference to the question of cleavage.

Break a piece of ordinary iron and you have a granular
fracture; heat the iron, you elongate these granules, and finally
render the mass fibrous. Here are pieces of rails along which the
wheels of locomotives have slid-den; the granules have yielded
and become plates. They exfoliate or come off in leaves; all
these effects belong, I believe, to the great class of phenomena
of which slaty cleavage forms the most prominent example.
[Footnote: For some further observations on this subject
by Mr. Sorby and myself, see Philosophical Magazine for August,
1856.]

We have now reached the termination of our task. You have
witnessed the phenomena of crystallisation, and have had placed
before you the facts which are found associated with the cleavage
of slate rocks. Such facts, as expressed by Helmholtz, are so
many telescopes to our spiritual vision, by which we can see
backward through the night of antiquity, and discern the forces
which have been in operation upon the earth’s surface

Ere the lion roared,
Or the eagle soared.

From evidence of the most independent and trustworthy
character, we come to the conclusion that these slaty masses have
been subjected to enormous pressure, and by the sure method of
experiment we have shown — and this is the only really new
point which has been brought before you — how the pressure
is sufficient to produce the cleavage. Expanding our field of
view, we find the self-same law, whose footsteps we trace amid
the crags of Wales and Cumberland, extending into the domain of
the pastrycook and ironfounder; nay, a wheel cannot roll over the
half-dried mud of our streets without revealing to us more or
less of the features of this law. Let me say, in conclusion, that
the spirit in which this problem has been attacked by geologists,
indicates the dawning of a new day for their science. The great
intellects who have laboured at geology, and who have raised it
to its present pitch of grandeur, were compelled to deal with the
subject in mass; they had no time to look after details. But the
desire for more exact knowledge is increasing; facts are flowing
in which, while they leave untouched the intrinsic wonders of
geology, are gradually supplanting by solid truths the uncertain
speculations which beset the subject in its infancy. Geologists
now aim to imitate, as far as possible, the conditions of nature,
and to produce her results; they are approaching more and more to
the domain of physics, and I trust the day will soon come when we
shall interlace our friendly arms across the common boundary of
our sciences, and pursue our respective tasks in a spirit of
mutual helpfulness, encouragement and goodwill.

[I would now lay more stress on the lateral yielding, referred
to in the footnote concerning Mr. Warren De la Rue’s
attempt to produce finely granular white-lead, accompanied as it
is by tangential sliding, than I was prepared to do when this
lecture was given. This sliding is, I think, the principal cause
of the planes of weakness, both in pressed wax and slate rock. J.
T. 1871.]

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XIII. ON PARAMAGNETIC AND
DIAMAGNETIC FORCES.

[Footnote: Abstract
of a discourse delivered in the Royal Institution, February 1,
1856.]

THE notion of an attractive force, which draws bodies towards
the centre of the earth, was entertained by Anaxagoras and his
pupils, by Democritus, Pythagoras, and Epicurus; and the
conjectures of these ancients were renewed by Galileo, Huyghens,
and others, who stated that bodies attract each other as a magnet
attracts iron. Kepler applied the notion to bodies beyond the
surface of the earth, and affirmed the extension of this force to
the most distant stars. Thus it would appear, that in the
attraction of iron by a magnet originated the conception of the
force of gravitation. Nevertheless, if we look closely at the
matter, it will be seen that the magnetic force possesses
characters strikingly distinct from those of the force which
holds the universe together. The theory of gravitation is, that
every particle of matter attracts every other particle; in
magnetism also we have attraction, but we have always, at the
same time, repulsion, the final effect being due to the
difference of these two forces. A body may be intensely acted on
by a magnet, and still no motion of translation will follow, if
the repulsion be equal to the attraction. Previous to
magnetization, a dipping needle, when its centre of gravity is
supported, stands accurately level; but, after magnetization, one
end of it, in our latitude, is pulled towards the north pole of
the earth. The needle, however, being suspended from the arm of a
fine balance, its weight is found unaltered by its magnetization.
In like manner, when the needle is permitted to float upon a
liquid, and thus to follow the attraction of the north magnetic
pole of the earth, there is no motion of the mass towards that
pole. The reason is known to be, that although the marked end of
the needle is attracted by the north pole, the unmarked end is
repelled by an equal force, the two equal and opposite forces
neutralizing each other.

When the pole of an ordinary magnet is brought to act upon the
swimming needle, the latter is attracted, — the reason
being that the attracted end of the needle being nearer to the
pole of the magnet than the repelled end, the force of attraction
is the more powerful of the two. In the case of the earth, its
pole is so distant that the length of the needle is practically
zero. In like manner, when a piece of iron is presented to a
magnet, the nearer parts are attracted, while the more distant
parts are repelled; and because the attracted portions are nearer
to the magnet than the repelled ones, we have a balance in favour
of attraction. Here then is the special characteristic of the
magnetic force, which distinguishes it from that of gravitation.
The latter is a simple unpolar force, while the former is duplex
or polar. Were gravitation like magnetism, a stone would no more
fall to the ground than a piece of iron towards the north
magnetic pole: and thus, however rich in consequences the
supposition of Kepler and others may have been, it is clear that
a force like that of magnetism would not be able to transact the
business of the universe.

The object of this discourse is to enquire whether the force
of diamagnetism, which manifests itself as a repulsion of certain
bodies by the poles of a magnet, is to be ranged as a polar
force, beside that of magnetism; or as an unpolar force, beside
that of gravitation. When a cylinder of soft iron is placed
within a wire helix, and surrounded by an electric current, the
antithesis of its two ends, or, in other words, its polar
excitation, is at once manifested by its action upon a magnetic
needle; and it may be asked why a cylinder of bismuth may not be
substituted for the cylinder of iron, and its state similarly
examined. The reason is, that the excitement of the bismuth is so
feeble, that it would be quite masked by that of the helix in
which it is enclosed; and the problem that now meets us is, so to
excite a diamagnetic body that the pure action of the body upon a
magnetic needle may be observed, unmixed with the action of the
body used to excite the diamagnetic.

Image81.gifHow this has been effected may be illustrated in the
following manner:—

When through an upright helix of covered copper wire, a
voltaic current is sent, the top of the helix attracts, while its
bottom repels, the same pole of a magnetic needle; its central
point, on the contrary, is neutral, and exhibits neither
attraction nor repulsion. Such a helix is caused to stand between
the two poles N’s’ of an astatic system. [Footnote: The
reversal of the poles of the two magnets, which were of the same
strength, completely annulled the action of the earth as a
magnet.]
The two magnets S N’ and S’N are united by a
rigid cross piece at their centres, and are suspended from the
point a, so that both magnets swing in the same horizontal plane.
It is so arranged that the poles N’ s’ are opposite to the
central or neutral point of the helix, so that when a current is
sent through the latter, the magnets, as before explained, are
unaffected. Here then we have an excited helix which itself has
no action upon the magnets, and we are thus enabled to examine
the action of a body placed within the helix and excited by it,
undisturbed by the influence of the latter. The helix being 12
inches high, a cylinder of soft iron 6 inches long, suspended
from a string and passing over a pulley, can be raised or lowered
within the helix. When it is so far sunk that its lower end rests
upon the table, the upper end finds itself between the poles
S´
of the astatic system. The iron
cylinder is thus converted into a strong magnet, attracting one
of the poles, and repelling the other, and consequently
deflecting the entire astatic system. When the cylinder is raised
so that the upper end is at the level of the top of the helix,
its lower end comes between the poles N
´S´; and a deflection opposed in direction to
the former one is the immediate consequence. To render these
deflections more easily visible, a mirror m is attached to the
system of magnets; a beam of light thrown upon the mirror being
reflected and projected as a bright disk against the wall. The
distance of this image from the mirror being considerable, and
its angular motion double that of the latter, a very slight
motion of the magnet is sufficient to produce a displacement of
the image through several yards.

This then is the principle of the beautiful apparatus
[Footnote: Devised by Prof. W. Weber, and constructed by
M. Leyser, of Leipzig.]
by which the investigation was
conducted. It is manifest that if a second helix be placed
between the poles SN with a cylinder within it, the action upon
the astatic magnet may be exalted. This was the arrangement made
use of in the actual enquiry. Thus to intensify the feeble
action, which it is here our object to seek, we have in the first
place neutralized the action of the earth upon the magnets, by
placing them astatically. Secondly, by making use of two
cylinders, and permitting them to act simultaneously on the four
poles of the magnets, we have rendered the deflecting force four
times what it would be, if only a single pole were used. Finally,
the whole apparatus was enclosed in a suitable case which
protected the magnets from air-currents, and the deflections were
read off through a glass plate in the case, by means of a
telescope and scale placed at a considerable distance from the
instrument.

A pair of bismuth cylinders was first examined. Sending a
current through the helices, and observing that the magnets swung
perfectly free, it was first arranged that the bismuth cylinders
within the helices had their central or neutral points opposite
to the poles of the magnets. All being at rest the number on the
scale marked by the cross wire of the telescope was 572. The
cylinders were then moved, one up the other down, so that two of
their ends were brought to bear simultaneously upon the magnetic
poles: the magnet moved promptly, and after some oscillations
[Footnote: To lessen these a copper damper was made use
of.]
came to rest at the number 612; thus moving from a
smaller to a larger number. The other two ends of the bars were
next brought to bear upon the magnet: a prompt deflection was the
consequence, and the final position of equilibrium was 526; the
movement being from a larger to a smaller number. We thus observe
a manifest polar action of the bismuth cylinders upon the magnet;
one pair of ends deflecting it in one direction, and the other
pair deflecting it in the opposite direction.

Substituting for the cylinders of bismuth thin cylinders of
iron, of magnetic slate, of sulphate of iron, carbonate of iron,
protochloride of iron, red ferrocyanide of potassium, and other
magnetic bodies, it was found that when the position of the
magnetic cylinders was the same as that of the cylinders of
bismuth, the deflection produced by the former was always opposed
in direction to that produced by the latter; and hence the
disposition of the force in the diamagnetic body must have been
precisely antithetical to its disposition in the magnetic
ones.

But it will be urged, and indeed has been urged against this
inference, that the deflection produced by the bismuth cylinders
may be due to induced currents excited in the metal by its motion
within the helices. In reply to this objection, it may be stated,
in the first place, that the deflection is permanent, and cannot
therefore be due to induced currents, which are only of momentary
duration. It has also been urged that such experiments ought to
be made with other metals, and with better conductors than
bismuth; for if due to currents of induction, the better the
conductor the more exalted will be the effect. This requirement
was complied with.

Cylinders of antimony were substituted for those of bismuth.
This metal is a better conductor of electricity, but less
strongly diamagnetic than bismuth. If therefore the action
referred to be due to induced currents we ought to have it
greater in the case of antimony than with bismuth; but if it
springs from a true diamagnetic polarity, the action of the
bismuth ought to exceed that of the antimony. Experiment proves
this to be the case. Hence the deflection produced by these
metals is due to their diamagnetic, and not to their conductive
capacity. Copper cylinders were next examined: here we have a
metal which conducts electricity fifty times better than bismuth,
but its diamagnetic power is nearly null; if the effects be due
to induced currents we ought to have them here in an enormously
exaggerated degree, but no sensible deflection was produced by
the two cylinders of copper.

It has also been proposed by the opponents of diamagnetic
polarity to coat fragments of bismuth with some insulating
substance, so as to render the formation of induced currents
impossible, and to test the question with cylinders of these
fragments. This requirement was also fulfilled. It is only
necessary to reduce the bismuth to powder and expose it for a
short time to the air to cause the particles to become so far
oxidised as to render them perfectly insulating. The insulating
power of the powder was exhibited experimentally; nevertheless,
this powder, enclosed in glass tubes, exhibited an action
scarcely less powerful than that of the massive bismuth
cylinders.

But the most rigid proof, a proof admitted to be conclusive by
those who have denied the antithesis of magnetism and
diamagnetism, remains to be stated. Prisms of the same heavy
glass as that with which the diamagnetic force was discovered,
were substituted for the metallic cylinders, and their action
upon the magnet was proved to be precisely the same in kind as
that of the cylinders of bismuth. The enquiry was also extended
to other insulators: to phosphorus, sulphur, nitre, calcareous
spar, statuary marble, with the same invariable result: each of
these substances was proved to be polar, the disposition of the
force being the same as that of bismuth and the reverse of that
of iron. When a bar of iron is set erect, its lower end is known
to be a north pole, and its upper end a south pole, in virtue of
the earth’s induction. A marble statue, on the contrary, has its
feet a south pole, and its head a north pole, and there is no
doubt that the same remark applies to its living archetype; each
man walking over the earth’s surface is a true diamagnet, with
its poles the reverse of those of a mass of magnetic matter of
the same shape and position.

An experiment of practical value, as affording a ready
estimate of the different conductive powers of two metals for
electricity, was exhibited in the lecture, for the purpose of
proving experimentally some of the statements made in reference
to this subject. A cube of bismuth was suspended by a twisted
string between the two poles of an electro-magnet. The cube was
attached by a short copper wire to a little square pyramid, the
base of which was horizontal, and its sides formed of four small
triangular pieces of looking-glass. A beam of light was suffered
to fall upon this reflector, and as the reflector followed the
motion of the cube the images cast from its sides followed each
other in succession, each describing a circle about thirty feet
in diameter. As the velocity of rotation augmented, these images
blended into a continuous ring of light. At a particular instant
the electro-magnet was excited, currents were evolved in the
rotating cube, and the strength of these currents, which
increases with the conductivity of the cube for electricity, was
practically estimated by the time required to bring the cube and
its associated mirrors to a state of rest. With bismuth this time
amounted to a score of seconds or more: a cube of copper, on the
contrary, was struck almost instantly motionless when the circuit
was established.

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XIV. PHYSICAL BASIS OF SOLAR CHEMISTRY.

[Footnote: From a
discourse delivered at the Royal Institution of Great Britain,
June 7, 1861.]

OMITTING all preface, attention was first drawn to an
experimental arrangement intended to prove that gaseous bodies
radiate heat in different degrees. Near a double screen of
polished tin was placed an ordinary ring gas-burner, and on this
was placed a hot copper ball, from which a column of heated air
ascended. Behind the screen, but so situated that no ray from the
ball could reach the instrument, was an excellent Thermo-electric
pile, connected by wires with a very delicate galvanometer. The
pile was known to be an instrument whereby heat is applied to the
generation of electric currents; the strength of the current
being an accurate measure of the quantity of the heat. As long as
both faces of the pile are at the same temperature, no current is
produced; but the slightest difference in the temperature of the
two faces at once declares itself by the production of a current,
which, when carried through the galvanometer, indicates by the
deflection. of the needle both its strength and its
direction.

The two faces of the pile were in the first instance brought
to the same temperature; the equilibrium being shown by the
needle of the galvanometer standing at zero. The rays emitted by
the current of hot air already referred to were permitted to fall
upon one of the faces of the pile; and an extremely slight
movement of the needle showed that the radiation from the hot
air, though sensible, was extremely feeble. Connected with the
ring-burner was a holder containing oxygen gas; and by turning a
cock, a stream of this gas was permitted to issue from the
burner, strike the copper ball, and ascend in a heated column in
front of the pile. The result was, that oxygen showed itself, as
a radiator of heat, to be quite as feeble as atmospheric air.

A second holder containing olefiant gas was then connected
with the ring-burner. Oxygen and air had already flowed over the
ball and cooled it in some degree. Hence the olefiant gas
laboured under a disadvantage. But on permitting the gas to rise
from the ball, it casts an amount of heat against the adjacent
face of the pile sufficient to impel the needle of the
galvanometer almost to 90°. This experiment proved the vast
difference between two equally invisible gases with regard to
their power of emitting radiant heat.

The converse experiment was now performed. The thermo-electric
pile was removed and placed between two cubes filled with water
kept in a state of constant ebullition; and it was so arranged
that the quantities of heat falling from the cubes on the
opposite faces of the pile were exactly equal, thus neutralising
each other. The needle of the galvanometer being at zero, a sheet
of oxygen gas was caused to issue from a slit between one of the
cubes and the adjacent face of the pile. If this sheet of gas
possessed any sensible power of intercepting the thermal rays
from the cube, one face of the pile being deprived of the heat
thus intercepted, a difference of temperature between its two
faces would instantly set in, and the result would be declared by
the galvanometer. The quantity absorbed by the oxygen under those
circumstances was too feeble to affect the galvanometer; the gas,
in fact, proved perfectly transparent to the rays of heat. It had
but a feeble power of radiation: it had an equally feeble power
of absorption.

The pile remaining in its position, a sheet of olefiant gas
was caused to issue from the same slit as that through which the
oxygen had passed. No one present could see the gas; it was
quite invisible, the light went through it as freely as through
oxygen or air; but its effect upon the thermal rays emanating
from the cube was what might be expected from a sheet of metal. A
quantity so large was cut off, that the needle of the
galvanometer, promptly quitting the zero line, moved with energy
to its stops. Thus the olefiant gas, so light and clear and
pervious to luminous rays, was proved to be a most potent
destroyer of the rays emanating from an obscure source. The
reciprocity of action established in the case of oxygen comes out
here; the good radiator is found by this experiment to be the
good absorber.

This result, now exhibited before a public audience for the
first time, was typical of what had been obtained with gases
generally. Going through the entire list of gases and vapours in
this way, we find radiation and absorption to be as rigidly
associated as positive and negative in electricity, or as north
and south polarity in magnetism. So that if we make the number
which expresses the absorptive power the numerator of a fraction,
and that which expresses its radiative power the denominator, the
result would be, that on account of the numerator and denominator
varying in the same, proportion, the value of that fraction would
always remain the same, whatever might be the gas or vapour
experimented with.

But why should this reciprocity exist? What is the meaning of
absorption? what is the meaning of radiation? When you cast a
stone into still water, rings of waves surround the place where
it falls; motion is radiated on all sides from the centre of
disturbance. When a hammer strikes a bell, the latter vibrates;
and sound, which is nothing more than an undulatory motion of the
air, is radiated in all directions. Modern philosophy reduces
light and heat to the same mechanical category. A luminous body
is one with its atoms in a state of vibration; a hot body is one
with its atoms also vibrating, but at a rate which is incompetent
to excite the sense of vision; and, as a sounding body has the
air around it, through which it propagates its vibrations, so
also the luminous or heated body has a medium, called aether,
which accepts its motions and carries them forward with
inconceivable velocity. Radiation, then, as regards both light
and heat, is the transference of motion from the vibrating body
to the aether in which it swings: and, as in the case of sound,
the motion imparted to the air is soon transferred to surrounding
objects, against which the aerial undulations strike, the sound
being, in technical language, absorbed; so also with
regard to light and heat, absorption consists in the transference
of motion from the agitated aether to the molecules of the
absorbing body.

The simple atoms are found to be bad radiators; the compound
atoms good ones: and the higher the degree of complexity in the
atomic grouping, the more potent, as a general rule, is the
radiation and absorption. Let us get definite ideas here, however
gross, and purify them afterwards by the process of abstraction.
Imagine our simple atoms swinging like single spheres in the
aether; they cannot create the swell which a group of them united
to form a system can produce. An oar runs freely edgeways through
the water, and imparts far less of its motion to the water than
when its broad flat side is brought to bear upon it. In our
present language the oar, broad side vertical, is a good
radiator; broad side horizontal, it is a bad radiator. Conversely
the waves of water, impinging upon the flat face of the
oar-blade, will impart a greater amount of motion to it than when
impinging upon the edge. In the position in which the oar
radiates well, it also absorbs well. Simple atoms glide through
the aether without much resistance; compound ones encounter
resistance, and hence yield up more speedily their motion to the
aether. Mix oxygen and nitrogen mechanically, they absorb
and radiate a certain amount of heat. Cause these gases to
combine chemically and form nitrous oxide, both the
absorption and radiation are thereby augmented hundreds of
times!

In this way we look with the telescope of the intellect into
atomic systems, and obtain a conception of processes which the
eye of sense can never reach. But gases and vapours possess a
power of choice as to the rays which they absorb. They single out
certain groups of rays for destruction, and allow other groups to
pass unharmed. This is best illustrated by a famous experiment of
Sir David Brewster’s, modified to suit present requirements. Into
a glass cylinder, with its ends stopped by discs of plate-glass,
a small quantity of nitrous acid gas is introduced; the presence
of the gas being indicated by its rich brown colour. The beam
from an electric lamp being sent through two prisms of bisulphide
of carbon, a spectrum seven feet long and eighteen inches wide is
cast upon the screen. Introducing the cylinder containing the
nitrous acid into the path of the beam as it issues from the
lamp, the splendid and continuous spectrum becomes instantly
furrowed by numerous dark bands, the rays answering to which are
intercepted by the nitric gas, while the light which falls upon
the intervening spaces is permitted to pass with comparative
impunity.

Here also the principle of reciprocity, as regards radiation
and absorption, holds good; and could we, without otherwise
altering its physical character, render that nitrous gas
luminous, we should find that the very rays which it absorbs are
precisely those which it would emit. When atmospheric air and
other gases are brought to a state of intense incandescence by
the passage of an electric spark, the spectra which we obtain
from them consist of a series of bright bands. But such spectra
are produced with the greatest brilliancy when, instead of
ordinary gases, we make use of metals heated so highly as to
volatilise them. This is easily done by the voltaic current. A
capsule of carbon filled with mercury, which formed the positive
electrode of the electric lamp, has a carbon point brought down
upon it. On separating the one from the other, a brilliant arc
containing the mercury in a volatilised condition passes between
them. The spectrum of this arc is not continuous like that of the
solid carbon points, but consists of a series of vivid bands,
each corresponding in colour to that particular portion of the
spectrum to which its rays belong. Copper gives its system of
bands; zinc gives its system; and brass, which is an alloy of
copper and zinc, gives a spectrum made up of the bands belonging
to both metals.

Not only, however, when metals are united like zinc and copper
to form an alloy, is it possible to obtain the bands which belong
to them. No matter how we may disguise the metal — allowing
it to unite with oxygen to form an oxide, and this again with an
acid to form a salt; if the heat applied be sufficiently intense,
the bands belonging to the metal reveal themselves with perfect
definition. Into holes drilled in a cylinder of retort carbon,
pure culinary salt is introduced. When the carbon is made the
positive electrode of the lamp, the resultant spectrum shows the
brilliant yellow lines of the metal sodium. Similar experiments
made with the chlorides of strontium, calcium, lithium,
[Footnote: The vividness of the colours of the lithium
spectrum is extraordinary; the spectrum, moreover, contained a
blue band of indescribable splendour. It was thought by many,
during the discourse, that I had mistaken strontium for lithium,
as this blue band had never before been seen. I have obtained it
many times since; and my friend Dr. Miller, having kindly
analysed the substance made use of, pronounces it pure chloride
of lithium. — J. T.]
and other metals, give the
bands due to the respective metals. When different salts are
mixed together, and rammed into holes in the carbon; a spectrum
is obtained which contains the bands of them all.

The position of these bright bands never varies, and each
metal has its own system. Hence the competent observer can infer
from the bands of the spectrum the metals which produce it. It is
a language addressed to the eye instead of the ear; and the
certainty would not be augmented if each metal possessed the
power of audibly calling out, ‘I am here!’ Nor is this language
affected by distance. If we find that the sun or the stars give
us the bands of our terrestrial metals, it is a declaration on
the part of these orbs that such metals enter into their
composition. Does the sun give us any such intimation? Does the
solar spectrum exhibit bright lines which we might compare with
those produced by our terrestrial metals, and prove either their
identity or difference? No. The solar spectrum, when closely
examined, gives us a multitude of fine dark lines instead of
bright ones. They were first noticed by Dr. Wollaston, but were
multiplied and investigated with profound skill by Fraunhofer,
and named after him Fraunhofer’s lines. They had been long a
standing puzzle to philosophers. The bright lines yielded by
metallic vapours had been also known to us for years; but the
connection between both classes of phenomena was wholly unknown,
until Kirchhoff, with admirable acuteness, revealed the secret,
and placed it at the same time in our power to chemically analyse
the sun.

We have now some difficult work before us. Hitherto we have
been delighted by objects which addressed themselves as much to
our aesthetic taste as to our scientific faculty; we have ridden
pleasantly to the base of the final cone of Etna, and must now
dismount and march through ashes and lava, if we would enjoy the
prospect from the summit. Our problem is to connect the dark
lines of Fraunhofer with the bright ones of the metals. The white
beam of the lamp is refracted in passing through our two prisms,
but its different components are refracted in different degrees,
and thus its colours are drawn apart.

Now the colour depends solely upon the rate of oscillation of
the atoms of the luminous body; red light being produced by one
rate, blue light by a much quicker rate, and the colours between
red and blue by the intermediate rates. The solid incandescent
coal-points give us a continuous spectrum; or in other words they
emit rays of all possible periods between the two extremes of the
spectrum. Colour, as many of you know, is to light what pitch is
to sound. When a violin-player presses his finger on a string he
makes it shorter and tighter, and thus, causing it to vibrate
more speedily, heightens the pitch. Imagine such a player to move
his fingers slowly along the string, shortening it gradually as
he draws his bow, the note would rise in pitch by a regular
gradation; there would be no gap intervening between note and
note. Here we have the analogue to the continuous spectrum, whose
colours insensibly blend together without gap or interruption,
from the red of the lowest pitch to the violet of the highest.
But suppose the player, instead of gradually shortening his
string, to press his finger on a certain point, and to sound the
corresponding note; then to pass on to another point more or less
distant, and sound its note; then to another, and so on, thus
sounding particular notes separated from each other by gaps which
correspond to the intervals of the string passed over; we should
then have the exact analogue of a spectrum composed of separate
bright bands with intervals of darkness between them. But this,
though a perfectly true and intelligible analogy, is not
sufficient for our purpose; we must look with the mind’s eye at
the oscillating atoms of the volatilised metal.

Figure these atoms as connected together by springs of a
certain tension, which, if the atoms are squeezed together, push
them again asunder, and if the atoms are drawn apart, pull them
again together, causing them, before coming to rest, to quiver
for a certain time at a certain definite rate determined by the
strength of the spring. Now the volatilised metal which gives us
one bright band is to be figured as having its atoms united by
springs all of the same tension, its vibrations are all of one
kind. The metal which gives us two bands may be figured as having
some of its atoms united by springs of one tension, and others by
springs of a different tension. Its vibrations are of two
distinct kinds; so also when we have three or more bands we are
to figure as many distinct sets of springs, each capable of
vibrating in its own particular time and at a different rate from
the others. If we seize this idea definitely, we shall have no
difficulty in dropping the metaphor of springs, and substituting
for it mentally the forces by which the atoms act upon each
other. Having thus far cleared our way, let us make another
effort to advance.

A heavy ivory ball is here suspended from a string. I blow
against this ball; a single puff of my breath moves it a little
way from its position of rest; it swings back towards me, and
when it reaches the limit of its swing I puff again. It now
swings further; and thus by timing the puffs I can so accumulate
their action as to produce oscillations of large amplitude. The
ivory ball here has absorbed the motion which my breath
communicated to the air. I now bring the ball to rest. Suppose,
instead of the breath, a wave of air to strike against it, and
that this wave is followed by a series of others which succeed
each other exactly in the same intervals as my puffs; it is
obvious that these waves would communicate their motion to the
ball and cause it to swing as the puffs did. And it is equally
manifest that this would not be the case if the impulses of the
waves were not properly timed; for then the motion imparted to
the pendulum by one wave would be neutralised by another, and
there could not be the accumulation of effect obtained when the
periods of the waves correspond with the periods of the pendulum.
So much for the particular impulses absorbed by the pendulum. But
if such a pendulum set oscillating in air could produce waves in
the air, it is evident that the waves it would produce would be
of the same period as those whose motions it would take up or
absorb most completely, if they struck against it.

Perhaps the most curious effect of these timed impulses ever
described was that observed by a watchmaker, named Ellicott, in
the year 1741. He left two clocks leaning against the same rail;
one of them, which we may call A, was set going; the other, B,
not. Some time afterwards he found, to his surprise, that B was
ticking also. The pendulums being of the same length, the shocks
imparted by the ticking of A to the rail against which both
clocks rested were propagated to B, and were so timed as to set B
going. Other curious effects were at the same time observed. When
,the pendulums differed from each other a certain amount, set B
going, but the reaction of B stopped A. Then B set A going, and
the re-action of A stopped B. When the periods of oscillation
were close to each other, but still not quite alike, the clocks
mutually controlled each other, and by a kind of compromise they
ticked in perfect unison.

But what has all this to do with our present subject? The
varied actions of the universe are all modes of motion; and the
vibration of a ray claims strict brotherhood with the vibrations
of our pendulum. Suppose aethereal waves striking upon atoms
which oscillate in the same periods as the waves, the motion of
the waves will be absorbed by the atoms; suppose we send our beam
of white light through a sodium flame, the atoms of that flame
will be chiefly affected by those undulations which are
synchronous with their own periods of vibration. There will be on
the part of those particular rays a transference of motion from
the agitated aether to the atoms of the volatilised metal, which,
as already defined, is absorption.

The experiment justifying this conclusion is now for the first
time to be made before a public audience. I pass a beam through
our two prisms, and the spectrum spreads its colours upon the
screen. Between the lamp and the prism I interpose a snapdragon
light. Alcohol and water are here mixed with common salt, and the
metal dish that holds them is heated by a spirit-lamp. The vapour
from the mixture ignites and we have a monochromatic flame.
Through this flame the beam from the lamp is now passing; and
observe the result upon the spectrum. You see a shady band cut
out of the yellow, — not very dark, but sufficiently so to
be seen by everybody present.

But let me exalt this effect. Placing in front of the electric
lamp the intense flame of a large Bunsen’s burner, a platinum
capsule containing a bit of sodium less than a pea in magnitude
is plunged into the flame. The sodium soon volatilises and burns
with brilliant incandescence. The beam crosses the flame, and at
the same time the yellow band of the spectrum is clearly and
sharply cut out, a band of intense darkness occupying its place.
On withdrawing the sodium, the brilliant yellow of the spectrum
takes its proper place, while the reintroduction of the flame
causes the band to reappear.

Let me be more precise :— The yellow colour of the
spectrum extends over a sensible space, blending on one side with
the orange and on the other with the green. The term
‘yellow band’ is therefore somewhat indefinite. This
vagueness may be entirely removed. By dipping the carbon-point
used for the positive electrode into a solution of common salt,
and replacing it in the lamp, the bright yellow band produced by
the sodium vapour stands out from the spectrum. When the sodium
flame is caused to act upon the beam it is that particular yellow
band that is obliterated, an intensely black streak occupying its
place.

An additional step of reasoning leads to the conclusion that
if, instead of the flame of sodium alone, we were to introduce
into the path of the beam a flame in which lithium, strontium,
magnesium, calcium, &c., are in a state of volatilisation,
each metallic vapour would cut out a system of bands,
corresponding exactly in position with the bright bands of the
same metallic vapour. The light of our electric lamp shining
through such a composite flame would give us a spectrum cut up by
dark lines, exactly as the solar spectrum is cut up by the lines
of Fraunhofer.

Thus by the combination of the strictest reasoning with the
most conclusive experiment, we reach the solution of one of the
grandest of scientific problems — the constitution of the
sun. The sun consists of a nucleus surrounded by a flaming
atmosphere. The light of the nucleus would give us a continuous
spectrum, like that of our common carbon-points; but having to
pass through the photosphere, as our beam had to pass through the
flame, those rays of the nucleus which the photosphere can itself
emit are absorbed, and shaded spaces, corresponding to the
particular rays absorbed, occur in the spectrum. Abolish the
solar nucleus, and we should have a spectrum showing a bright
line in the place of every dark line of Fraunhofer. These lines
are therefore not absolutely dark, but dark by an amount
corresponding to the difference between the light of the nucleus
intercepted by the photosphere, and the light which issues from
the latter.

The man to whom we owe this noble generalisation is Kirchhoff,
Professor of Natural Philosophy in the University of Heidelberg;
[Footnote: Now Professor in the University of
Berlin.]
but, like every other great discovery, it is
compounded of various elements. Mr. Talbot observed the bright
lines in the spectra of coloured flames. Sixteen years ago Dr.
Miller gave drawings and descriptions of the spectra of various
coloured flames. Wheatstone, with his accustomed ingenuity,
analysed the light of the electric spark, and showed that the
metals between which the spark passed determined the bright bands
in the spectrum of the spark. Masson published a prize essay on
these bands; Van der Willigen, and more recently Plucker, have
given us beautiful drawings of the spectra, obtained from the
discharge of Ruhmkorff’s coil. But none of these distinguished
men betrayed the least knowledge of the connection between the
bright bands of the metals and the dark lines of the solar
spectrum. The man who came nearest to the philosophy of the
subject was Angstrom. In a paper translated from
Poggendorff’s ‘Annalen’ by myself, and published in the
‘Philosophical Magazine’ for 1855, he indicates that the
rays which a body absorbs are precisely those which it can emit
when rendered luminous. In another place, he speaks of one of his
spectra giving the general impression of a reversal of the solar
spectrum. Foucault, Stokes, and Thomson, have all been very close
to the discovery; and, for my own part, the examination of the
radiation and absorption of heat by gases and vapours, some of
the results of which I placed before you at the commencement of
this discourse, would have led me in 1859 to the law on which all
Kirchhoff’s speculations are founded, had not an accident
withdrawn me from the investigation. But Kirchhoff’s claims are
unaffected by these circumstances. True, much that I have
referred to formed the necessary basis of his discovery; so did
the laws of Kepler furnish to Newton the basis of the theory of
gravitation. But what Kirchhoff has done carries us far beyond
all that had before been accomplished. He has introduced the
order of law amid a vast assemblage of empirical observations,
and has ennobled our previous knowledge by showing its
relationship to some of the most sublime of natural
phenomena.

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XV. ELEMENTARY MAGNETISM.


A LECTURE TO SCHOOLMASTERS.

We have no reason to believe that the sheep or the dog, or
indeed any of the lower animals, feel an interest in the laws by
which natural phenomena are regulated. A herd may be terrified by
a thunderstorm; birds may go to roost, and cattle return to their
stalls, during a solar eclipse; but neither birds nor cattle, as
far as we know, ever think of enquiring into the causes of these
things. It is otherwise with Man. The presence of natural
objects, the occurrence of natural events, the varied appearances
of the universe in which he dwells penetrate beyond his organs of
sense, and appeal to an inner power of which the senses are the
mere instruments and excitants. No fact is to him either original
or final. He cannot limit himself to the contemplation of it
alone, but endeavours to ascertain its position in a series to
which uniform experience assures him it must belong. He regards
all that he witnesses in the present as the efflux and sequence
of something that has gone before, and as the source of a system
of events which is to follow. The notion of spontaneity, by which
in his ruder state he accounted for natural events, is abandoned;
the idea that nature is an aggregate of independent parts also
disappears, as the connection and mutual dependence of physical
powers become more and more manifest: until he is finally led to
regard Nature as an organic whole — as a body each of whose
members sympathises with the rest, changing, it is true, from age
to age, but changing without break of continuity in the relation
of cause and effect.

The system of things which we call Nature is, however, too
vast and various to be studied first-hand by any single mind. As
knowledge extends there is always a tendency to subdivide the
field of investigation. Its various parts are taken up by
different minds, and thus receive a greater amount of attention
than could possibly be bestowed on them if each investigator
aimed at the mastery of the whole. The centrifugal form in which
knowledge, as a whole, advances, spreading ever wider on all
sides, is due in reality to the exertions of individuals, each of
whom directs his efforts, more or less, along a single line.
Accepting, in many respects, his culture from his fellow-men
— taking it from spoken words or from written books —
in some one direction, the student of Nature ought actually to
touch his work. He may otherwise be a distributor of knowledge,
but not a creator, and he fails to attain that vitality of
thought, and correctness of judgment, which direct and habitual
contact with natural truth can alone impart.

One large department of the system of Nature which forms the
chief subject of my own studies, and to which it is my duty to
call your attention this evening, is that of physics, or natural
philosophy. This term is large enough to cover the study of
Nature generally, but it is usually restricted to a department
which, perhaps, lies closer to our perceptions than any other. It
deals with the phenomena and laws of light and heat — with
the phenomena and laws of magnetism and electricity — with
those of sound — with the pressures and motions of liquids
and gases, whether at rest or in a state of translation or of
undulation. The science of mechanics is a portion of natural
philosophy, though at present so large as to need the exclusive
attention of him who would cultivate it profoundly. Astronomy is
the application of physics to the motions of the heavenly bodies,
the vastness of the field causing it, however, to bed regarded as
a department in itself. In chemistry physical agents play
important parts. By heat and light we cause atoms and molecules
to unite or to fall asunder. Electricity exerts a similar power.
Through their ability to separate nutritive compounds into their
constituents, the solar beams build up the whole vegetable world,
and by it the animal world. The touch of the self-same beams
causes hydrogen and chlorine to; unite with sudden explosion, and
to form by their combination a powerful acid. Thus physics and
chemistry intermingle. Physical agents are, however, employed by
the chemist as a means to an end; while in physics proper the
laws and phenomena of the agents themselves, both qualitative and
quantitative, are the primary objects of attention.

My duty here to-night is to spend an hour in telling how this
subject is to be studied, and how a knowledge of it is to be
imparted to others. From the domain of physics, which would be
unmanageable as a whole, I select as a sample the subject of
magnetism. I might readily entertain you on the present occasion
with an account of what natural philosophy has accomplished. I
might point to those applications of science of which we hear so
much in the newspapers, and which are so often mistaken for
science itself. I might, of course, ring changes on the
steam-engine and the telegraph, the electrotype and the
photograph, the medical applications of physics, and the various
other inlets by which scientific thought filters into practical
life. That would be easy compared with the task of informing you
how you are to make the study of physics the instrument of your
pupil’s culture; how you are to possess its facts and make them
living seeds which shall take root and grow in the mind, and not
lie like dead lumber in the storehouse of memory. This is a task
much heavier than the mere recounting of scientific achievements;
and it is one which, feeling my own want of time to execute it
aright, I might well hesitate to accept.

But let me sink excuses, and attack the work before me. First
and foremost, then, I would advise you to get a knowledge of
facts from actual observation. Facts looked at directly are
vital; when they pass into words half the sap is taken out of
them. You wish, for example, to get a knowledge of magnetism;
well, provide yourself with a good book on the subject, if you
can, but do not be content with what the book tells you; do not
be satisfied with its descriptive woodcuts; see the operations of
the force yourself. Half of our book writers describe experiments
which they never made, and their descriptions often lack both
force and truth; but, no matter how clever or conscientious they
may be, their written words cannot supply the place of actual
observation. Every fact has numerous radiations, which are shorn
off by the man who describes it.

Go, then, to a philosophical instrument maker, and give a
shilling or half a crown for a straight bar-magnet, or, if you
can afford it, purchase a pair of them; or get a smith to cut a
length of ten inches from a bar of steel an inch wide and half an
inch thick; file its ends smoothly, harden it, and get somebody
like myself to magnetise it. Procure some darning needles, and
also a little unspun silk, which will give you a suspending fibre
void of torsion. Make little loop of paper, or of wire, and
attach your fibre to it. Do it neatly. In the loop place a
darning-needle, and bring the two ends or poles, as they are
called, of your bar-magnet successively up to the ends of the
needle. Both the poles, you find, attract both ends of the
needle. Replace the needle by a bit of annealed iron wire; the
same effects ensue. Suspend successively little rods of lead,
copper, silver, brass, wood, glass, ivory, or whalebone; the
magnet produces no sensible effect upon any of the substances.
You thence infer a special property in the case of steel and
iron. Multiply your experiments, However, and you will find that
some other substances, besides iron and steel, are acted upon by
your magnet. A rod of the metal nickel, or of the metal cobalt,
from which the blue colour used by painters is derived, exhibits
powers similar to those observed with the iron and steel. In
studying the character of the force you may, however, confine
yourself to iron and steel, which are always at hand.

Make your experiments with the darning-needle over and over
again; operate on both ends of the needle; try both ends of the
magnet. Do not think the work dull; you are conversing with
Nature, and must acquire over her language a certain grace and
mastery, which practice can alone impart. Let every movement be
made with care, and avoid slovenliness, from the outset.
Experiment, as I have said, is the language by which we address
Nature, and through which she sends her replies; in the use of
this language a lack of straightforwardness is as possible, and
as prejudicial, as in the spoken language of the tongue. If,
therefore, you wish to become acquainted with the truth of
Nature, you must from the first resolve to deal with her
sincerely.

Now remove your needle from its loop, and draw it from eye to
point along one of the ends of the magnet; resuspend it, and
repeat your former experiment. You now find that each extremity
of the magnet attracts one end of the needle, and repels the
other. The simple attraction observed in the first instance, is
now replaced by a dual force. Repeat the experiment till you have
thoroughly observed the ends which attract and those which repel
each other.

Withdraw the magnet entirely from the vicinity of your needle,
and leave the latter freely suspended by its fibre. Shelter it as
well as you can from currents of air, and if you have iron
buttons on your coat, or a steel penknife in your pocket, beware
of their action. If you work at night, beware of iron
candlesticks, or of brass ones with iron rods inside. Freed from
such disturbances, the needle takes up a certain determinate
position. It sets its length nearly north and south. Draw it
aside and let it go. After several oscillations it will again
come to the same position. If you have obtained your magnet from
a philosophical instrument maker, you will see a mark on one of
its ends. Supposing, then, that you drew your needle along the
end thus marked, and that the point of your needle was the last
to quit the magnet, you will find that the point turns to the
south, the eye of the needle turning towards the north. Make sure
of this, and do not take the statement on my authority.

Now take a second darning-needle like the first, and magnetise
it in precisely the same manner: freely suspended it also will
turn its eye to the north and its point to the south. Your next
step is to examine the action of the two needles which you have
thus magnetised upon each other.

Take one of them in your hand, and leave the other suspended;
bring the eye-end of the former near the eye-end of the latter;
the suspended needle retreats: it is repelled. Make the same
experiment with the two points; you obtain the same result, the
suspended needle is repelled. Now cause the dissimilar ends to
act on each other — you have attraction — point
attracts eye, and eye attracts point. Prove the reciprocity of
this action by removing the suspended needle, and putting the
other in its place. You obtain the same result. The attraction,
then, is mutual, and the repulsion U mutual. You have thus
demonstrated in the clearest manner the fundamental law of
magnetism, that like poles repel, and that unlike poles attract,
each other. You may say that this is all easily understood
without doing; but do it, and your knowledge will not be
confined to what I have uttered here.

I have said that one end of your bar magnet has a mark upon
it; lay several silk fibres together, so as to get sufficient
strength, or employ a thin silk ribbon, and form a loop large
enough to hold your magnet. Suspend it; it turns its marked end
towards the north. This marked end is that which in England is
called the north pole. If a common smith has made your magnet, it
will be convenient to determine its north pole yourself, and to
mark it with a file. Vary your experiments by causing your
magnetised darning-needle to attract and repel your large magnet;
it is quite competent to do so. In magnetising the needle, I have
supposed the point to be the last to quit the marked end of the
magnet; the point of the needle is a south pole. The end which
last quits the magnet is always opposed in polarity to the end of
the magnet with which it, has been last in contact.

You may perhaps learn all this in a single hour; but spend
several at it, if necessary; and remember, understanding it is
not sufficient: you must obtain a manual aptitude in addressing
Nature. If you speak to your fellow-man you are not entitled to
use jargon. Bad experiments are jargon addressed to Nature, and
just as much to be deprecated. Manual dexterity in illustrating
the interaction of magnetic poles is of the utmost importance at
this stage of your progress; and you must not neglect attaining
this power over your implements. As you proceed, moreover, you
will be tempted to do more than I can possibly suggest. Thoughts
will occur to you which you will endeavour to follow out:
questions will arise which you will try to answer. The same
experiment may be twenty different things to twenty people.
Having witnessed the action of pole on pole, through the air, you
will perhaps try whether the magnetic power is not to be screened
off. You use plates of glass, wood, slate, pasteboard, or
gutta-percha, but find them all pervious to this wondrous force.
One magnetic pole acts upon another through these bodies as if
they were not present. Should you ever become a patentee for the
regulation of ships’ compasses, you will not fall, as some
projectors have done, into the error of screening off the
magnetism of the ship by the interposition of such
substances.

If you wish to teach a class you must contrive that the
effects which you have thus far witnessed for yourself shall be
witnessed by twenty or thirty pupils. And here your private
ingenuity must come into play. You will attach bits of paper to
your needles, so as to render their movements visible at a
distance, denoting the north and south poles by different
colours, say green and red. You may also improve upon your
darning-needle. Take a strip of sheet steel, heat it to vivid
redness and plunge it into cold water. It is thereby hardened;
rendered, in fact, almost as brittle as glass. Six inches of
this, magnetised in the manner of the darning-needle, will be
better able to carry your paper indexes. Having secured such a
strip, you proceed thus :—

Magnetise a small sewing-needle and determine its poles; or,
break half an inch, or an inch, off your magnetised
darning-needle and suspend it by a fine silk fibre. The
sewing-needle, or the fragment of the darning needle, is now to
be used as a test-needle, to examine the distribution of the
magnetism in your strip of steel. Hold the strip upright in your
left hand, and cause the test-needle to approach the lower end of
your strip; one end of the test-needle is attracted, the other is
repelled. Raise your needle along the strip; its oscillations,
which at first were quick, become slower; opposite the middle of
the strip they cease entirely; neither end of the needle is
attracted; above the middle the test-needle turns suddenly round,
its other end being now attracted. Go through the experiment
thoroughly: you thus learn that the entire lower half of the
strip attracts one end of the needle, while the entire upper half
attracts the opposite end. Supposing the north end of your little
needle to be that attracted below, you infer that the entire
lower half of your magnetised strip exhibits south magnetism,
while the entire upper half exhibits north magnetism. So far,
then, you have determined the distribution of magnetism in your
strip of steel.

You look at this fact, you think of it; in its suggestiveness
the value of an experiment chiefly consists. The thought
naturally arises: ‘What will occur if I break my strip of steel
across in the middle? Shall I obtain two magnets each possessing
a single pole?’ Try the experiment; break your strip of steel,
and test each half as you tested the whole. The mere presentation
of its two ends in succession to your test-needle, suffices to
show that you have not a magnet with a single pole — that
each half possesses two poles with a neutral point between them.
And if you again break the half into two other halves, you will
find that each quarter of the original strip exhibits precisely
the same magnetic distribution as the whole strip. You may
continue the breaking process: no matter how small your fragment
may be, it still possesses two opposite poles and a neutral point
between them. Well, your hand ceases to break where breaking
becomes a mechanical impossibility; but does the mind stop there?
No: you follow the breaking process in idea when you can no
longer realise it in fact; your thoughts wander amid the very
atoms of your steel, and you conclude that each atom is a magnet,
and that the force exerted by the strip of steel is the mere
summation, or resultant, of the forces of its ultimate
particles.

Here, then, is an exhibition of power which we can call forth
at pleasure or cause to disappear. We magnetise our strip of
steel by drawing it along the pole of a magnet; we can
demagnetise it, or reverse its magnetism, by properly drawing it
along the same pole in the opposite direction. What, then, is the
real nature of this wondrous change? What is it that takes place
among the atoms of the steel when the substance is magnetised?
The question leads us beyond the region of sense, and into that
of imagination. This faculty, indeed, is the divining-rod of the
man of science. Not, however, an imagination which catches its
creations from the air, but one informed and inspired by facts;
capable of seizing firmly on a physical image as a principle, of
discerning its consequences, and of devising means whereby these
forecasts of thought may be brought to an experimental test. If
such a principle be adequate to account for all the phenomena
— if from an assumed cause the observed acts necessarily
follow, we call the assumption a theory, and, once possessing it,
we can not only revive at pleasure facts already known, but we
can predict others which we have never seen. Thus, then, in the
prosecution of physical science, our powers of observation,
memory, imagination, and inference, are all drawn upon. We
observe facts and store them up; the constructive imagination
broods upon these memories, tries to discern their
interdependence and weave them to an organic whole. The theoretic
principle flashes or slowly dawns upon the mind; and then the
deductive faculty interposes to carry out the principle to its
logical consequences. A perfect theory gives dominion over
natural facts; and even an assumption which can only partially
stand the test of a comparison with facts, may be of eminent use
in enabling us to connect and classify groups of phenomena. The
theory of magnetic fluids is of this latter character, and with
it we must now make ourselves familiar.

With the view of stamping the thing more firmly on your minds,
I will make use of a strong and vivid image. In optics, red and
green are called complementary colours; their mixture produces
white. Now I ask you to imagine each of these colours to possess
a self-repulsive power; that red repels red, that green repels
green; but that red attracts green and green attracts red, the
attraction of the dissimilar colours being equal to the repulsion
of the similar ones. Imagine the two colours mixed so as to
produce white, and suppose two strips of wood painted with this
white-; what will be their action upon each other? Suspend one of
them freely as we suspended our darning-needle, and bring the
other near it; what will occur? The red component of the strip
you hold in your hand will repel the red component of your
suspended strip; but then it will attract the green, and, the
forces being equal, they neutralise each other. In fact, the
least reflection shows you that the strips will be as indifferent
to each other as two unmagnetised darning-needles would be under
the same circumstances.

But suppose, instead of mixing the colours, we painted one
half of each strip from centre to end red, and the other half
green, it is perfectly manifest that the two strips would now
behave towards each other exactly as our two magnetised
darning-needles — the red end would repel the red and
attract the green, the green would repel the green and attract
the red; so that, assuming two colours thus related to each
other, we could by their mixture produce the neutrality of an
unmagnetised body, while by their separation we could produce the
duality of action of magnetised bodies.

But you have already anticipated a defect in my conception;
for if we break one of our strips of wood in the middle we have
one half entirely red, and the other entirely green, and with
these it would be impossible to imitate the action of our broken
magnet. How, then, must we modify our conception? We must
evidently suppose _each molecule of the wood_ painted green on one
face and red on the opposite one. The resultant action of all the
atoms would then exactly resemble the action of a magnet. Here
also, if the two opposite colours of each atom could be caused to
mix so as to produce white, we should have, as before, perfect
neutrality.

For these two self-repellent and mutually attractive colours,
substitute in your minds two invisible self-repellent and
mutually attractive fluids, which in ordinary steel are mixed to
form a neutral compound, but which the act of magnetisation
separates from each other, placing the opposite fluids on the
opposite face of each molecule. You have then a perfectly
distinct conception of the celebrated theory of magnetic fluids.
The strength of the magnetism excited is supposed to be
proportional to the quantity of neutral fluid decomposed.
According to this theory nothing is actually transferred from the
exciting magnet to the excited steel. The act of magnetisation
consists in the forcible separation of two fluids which existed
in the steel before it was magnetised, but which then neutralised
each other by their coalescence. And if you test your magnet,
after it has excited a hundred pieces of steel, you will find
that it has lost no force — no more, indeed, than I should
lose, had my words such a magnetic influence on your minds as to
excite in them a strong resolve to study natural philosophy. I
should rather be the gainer by my own utterance, and by the
reaction of your fervour. The magnet also is the gainer by the
reaction of the body which it magnetises.

Look now to your excited piece of steel; figure each molecule
with its opposed fluids spread over its opposite faces. How can
this state of things be permanent? The fluids, by hypothesis,
attract each other; what, then, keeps them apart? Why do they not
instantly rush together across the equator of the atom, and thus
neutralise each other? To meet this question philosophers have
been obliged to infer the existence of a special force, which
holds the fluids asunder. They call it coercive force; and it is
found that those kinds of steel which offer most resistance to
being magnetised — which require the greatest amount of
‘coercion’ to tear their fluids asunder — are the
very ones which offer the greatest resistance to the reunion of
the fluids, after they have been once separated. Such kinds of
steel are most suited to the formation of permanent magnets. It
is manifest, indeed, that without coercive force a permanent
magnet would not be at all possible.

Probably long before this you will have dipped the end of your
magnet among iron filings, and observed how they cling to it; or
into a nail-box, and found how it drags the nails after it. I
know very well that if you are not the slaves of routine, you
will have by this time done many things that I have not told you
to do, and thus multiplied your experience beyond what I have
indicated. You are almost sure to have caused a bit of iron to
hang from the end of your magnet, and you have probably succeeded
in causing a second bit to attach itself to the first, a third to
the second; until finally the force has become too feeble to bear
the weight of more. If you have operated with nails, you may have
observed that the points and edges hold together with the
greatest tenacity; and that a bit of iron clings more firmly to
the corner of your magnet than to one of its flat surfaces. In
short, you will in all likelihood have enriched your experience
in many ways without any special direction from me.

Well, the magnet attracts the nail, and the nail attracts a
second one. This proves that the nail in contact with the magnet
has had the magnetic quality developed in it by that contact. If
it be withdrawn from the magnet its power to attract its fellow
nail ceases. Contact, however, is not necessary. A sheet of glass
or paper, or a space of air, may exist between the magnet and the
nail; the latter is still magnetised, though not so forcibly as
when in actual contact. The nail thus presented to the magnet is
itself a temporary magnet. That end which is turned towards the
magnetic pole has the opposite magnetism of the pole which
excites it; the end most remote from the pole has the same
magnetism as the pole itself, and between the two poles the nail,
like the magnet, possesses a magnetic equator.

Conversant as you now are with the theory of magnetic fluids,
you have already, I doubt not, anticipated me in imagining the
exact condition of an iron nail under the influence of the
magnet. You picture the iron as possessing the neutral fluid in
abundance; you picture the magnetic pole, when brought near,
decomposing the fluid; repelling the fluid of a like kind with
itself, and attracting the unlike fluid; thus exciting in the
parts of the iron nearest to itself the opposite polarity. But
the iron is incapable of becoming a permanent magnet. It only
shows its virtue as long as the magnet acts upon it. What, then,
does the iron lack which the steel possesses? It lacks coercive
force. Its fluids are separated with ease; but, once the
separating cause is removed, they flow together again, and
neutrality is restored. Imagination must be quite nimble in
picturing these changes — able to see the fluids dividing
and reuniting, according as the magnet is brought near or
withdrawn. Fixing a definite pole in your mind, you must picture
the precise arrangement of the two fluids with reference to this
pole, and be able to arouse similar pictures in the minds of your
pupils. You will cause them to place magnets and iron in various
positions, and describe the exact magnetic state of the iron in
each particular case. The mere facts of magnetism will have their
interest immensely augmented by an acquaintance with the
principles whereon the facts depend. Still, while you use this
theory of magnetic fluids to track out the phenomena and link
them together, you will not forget to tell your pupils that it is
to be regarded as a symbol merely, — a symbol, moreover,
which is incompetent to cover all the facts, but which does good
practical service whilst we are waiting for the actual truth.
[Footnote: This theory breaks down when applied to
diamagnetic bodies which are repelled by magnets. Like soft iron,
such bodies are thrown into a state of temporary excitement, in
virtue of which they are repelled; but any attempt to explain
such a repulsion by the decomposition of a fluid will demonstrate
its own futility.]

The state of excitement into which iron is thrown by the
influence, of a magnet, is sometimes called ‘magnetisation
by influence.’ More commonly, however, the magnetism is said to
be ‘induced’ in the iron, and hence this mode of
magnetising is called ‘magnetic induction.’ Now, there is nothing
theoretically perfect in Nature: there is no iron so soft as not
to possess a certain amount of coercive force, and no steel so
hard as not to be capable, in some degree, of magnetic induction.
The quality of steel is in some measure possessed by iron, and
the quality of iron is shared in some degree by steel. It is in
virtue of this latter fact that the unmagnetised darning-needle
was attracted in your first experiment; and from this you may at
once deduce the consequence that, after the steel has been
magnetised, the repulsive action of a magnet must be always less
than its attractive action. For the repulsion is opposed by the
inductive action of the magnet on the steel, while the attraction
is assisted by the same inductive action. Make this clear to your
minds, and verify it by your experiments. In some cases you can
actually make the attraction due to the temporary magnetism
overbalance the repulsion due to the permanent magnetism, and
thus cause two poles of the same kind apparently to attract each
other. When, however, good hard magnets act on each other from a
sufficient distance, the inductive action practically vanishes,
and the repulsion of like poles is sensibly equal to the
attraction of unlike ones.

I dwell thus long on elementary principles, because they are
of the first importance, and it is the temptation of this age of
unhealthy cramming to neglect them. Now follow me a little
farther. In examining the distribution of magnetism in your strip
of steel you raised the needle slowly from bottom to top, and
found what we called a neutral point at the centre.

Image82.gifNow does the magnet really exert no influence on the
pole presented to its centre? Let us see.

Let SN, fig. 13, be our magnet, and let n represent a particle
of north magnetism placed exactly opposite the middle of the
magnet. Of course this is an imaginary case, as you can never in
reality thus detach your north magnetism from its neighbour. But
supposing us to have done so, what would be the action of the two
poles of the magnet on n? Your reply will of course be that the
pole S attracts n while the pole N repels it. Let the magnitude
and direction of the attraction be expressed by the line n m, and
the magnitude and direction of the repulsion by the line n o.
Now, the particle n being equally distant from s and N, the line
n o, expressing the repulsion, will be equal to m n, which
expresses the attraction. Acted upon by two such forces, the
particle n must evidently move in the direction n p, exactly
midway between m n and n o. Hence you see that, although there is
no tendency of the particle n to move towards the magnetic
equator, there is a tendency on its part to move parallel to the
magnet. If, instead of a particle of north magnetism, we placed a
particle of south magnetism opposite to the magnetic equator, it
would evidently be urged along the line n q; and if, instead of
two separate particles of magnetism, we place a little magnetic
needle, containing both north and south magnetism, opposite the
magnetic equator, its south pole being urged along n q, and its
north along n p, the little needle will be compelled to set
itself parallel to the magnet s N. Make the experiment, and
satisfy yourselves that this is a true deduction.

Substitute for your magnetic needle a bit of iron wire, devoid
of permanent magnetism, and it will set itself exactly as the
needle does. Image83.gifActed upon by the magnet, the wire, as
you know, becomes a magnet and behaves as such; it will turn its
north pole towards p, and south pole towards q, just like the
needle.

But supposing you shift the position of your particle of north
magnetism, and bring it nearer to one end of your magnet than to
the other; the forces acting on the particle are no longer equal;
the nearest pole of the magnet will act more powerfully on the
particle than the more distant one. Let SN, fig. 14, be the
magnet, and n the particle of north magnetism, in its new
position. It is repelled by N, and attracted by S. Let the
repulsion be represented in magnitude and direction by the line n
o, and the attraction by the shorter line n M. The resultant of
these two forces will be found by completing the parallelogram m
n o p, and drawing its diagonal n p. Along n p, then, a particle
of north magnetism would be urged by the simultaneous action of S
and N. Substituting a particle of south magnetism for n, the same
reasoning would lead to the conclusion that the particle would be
urged along it q. If we place at n a short magnetic needle, its
north pole will be urged along n p, its south pole along n q, the
only position possible to the needle, thus acted on, being along
the line p q, which is no longer parallel to the magnet. Verify
this deduction by actual experiment.

In this way we might go round the entire magnet; and,
considering its two poles as two centres from which the force
emanates, we could, in accordance with ordinary mechanical
principles, assign a definite direction to the magnetic needle at
every particular place. And substituting, as before, a bit of
iron wire for the magnetic needle, the positions of both will be
the same.

Now, I think, without further preface, you will be able’ to
comprehend for yourselves, and explain to others, one of the most
interesting effects in the whole domain of magnetism. Iron
filings you know are particles of iron, irregular in shape, being
longer in some directions than in others. For the present
experiment, moreover, instead of the iron filings, very small
scraps of thin iron wire might be employed. I place a sheet of
paper over the magnet; it is all the better if the paper be
stretched on a wooden frame as this enables us to keep it quite
level. I scatter the filings, or the scraps of wire, from a sieve
upon the paper, and tap the latter gently, so as to liberate the
particles for a moment from its friction. The magnet acts on the
filings through the paper, and see how it arranges them! They
embrace the magnet in a series of beautiful curves, which are
technically called ‘magnetic curves,’ or ‘lines of
magnetic force.’ Does the meaning of these lines yet flash upon
you? Set your magnetic needle, or your suspended bit of wire, at
any point of one of the curves, and you will find the direction
of the needle, or of the wire, to be exactly that of the particle
of iron, or of the magnetic curve, at that point. Go round and
round the magnet; the direction of your needle always coincides
with the direction of the curve on which it is placed. These,
then, are the lines along which a particle of south magnetism, if
you could detach it, would move to the north pole, and a bit of
north magnetism to the south pole. They are the lines along which
the decomposition of the neutral fluid takes place. In the case
of the magnetic needle, one of its poles being urged in one
direction, and the other pole in the opposite direction, the
needle must necessarily set itself as a tangent to the curve. I
will not seek to simplify this subject further. If there be
anything obscure or confused or incomplete in my statement, you
ought now, by patient thought, to be able to clear away the
obscurity, to reduce the confusion to order, and to supply what
is needed to render the explanation complete. Do not quit the
subject until you thoroughly understand it; and if you are then
able to look with your mind’s eye at the play of forces around a
magnet, and see distinctly the operation of those forces in the
production of the magnetic curves, the time which we have spent
together will not have been spent in vain.

Image84.gifFIG. 15.

In this thorough manner we must master our materials, reason
upon them, and, by determined study, attain to clearness of
conception. Facts thus dealt with exercise an expansive force
upon the intellect; they widen the mind to generalisation. We
soon recognise a brotherhood between the larger phenomena of
Nature and the minute effects which we have observed in our
private chambers. Why, we enquire, does the magnetic needle set
north and south? Evidently it is compelled to do so by the earth;
the great globe which we inherit is itself a magnet. Let us learn
a little more about it. By means of a bit of wax, or otherwise,
attach the end of your silk fibre to the middle point of your
magnetic needle; the needle will thus be uninterfered with by the
paper loop, and will enjoy to some extent a power of dipping’ its
point, or its eye, below the horizon. Lay your bar magnet on a
table, and hold the needle over the equator of the magnet. The
needle sets horizontal. Move it towards the north end of the
magnet; the south end of the needle dips, the dip augmenting as
you approach the north pole, over which the needle, if free to
move, will set itself exactly vertical. Move it back to the
centre, it resumes its horizontality; pass it on towards the
south pole, its north end now dips, and directly over the south
pole the needle becomes vertical, its north end being now turned
downwards. Thus we learn that on the one side of the magnetic
equator the north end of the needle dips; on the other side the
south end dips, the dip varying from nothing to 90°. If we go
to the equatorial regions of the earth with a suitably suspended
needle we shall find there the position of the needle horizontal.
If we sail north one end of the needle dips; if we sail south the
opposite end dips; and over the north or south terrestrial
magnetic pole the needle sets vertical. The south magnetic pole
has not yet been found, but Sir James Ross discovered the north
magnetic pole on June 1, 1831. In this manner we establish a
complete parallelism between the action of the earth and that of
an ordinary magnet.

The terrestrial magnetic poles do not coincide with the
geographical ones; nor does the earth’s magnetic equator quite
coincide with the geographical equator. The direction of the
magnetic needle in London, which is called the magnetic meridian,
encloses an angle of 24° with the astronomical meridian, this
angle being called the Declination of the needle for London. The
north pole of the needle now lies to the west of the true
meridian; the declination is westerly. In the year 1660, however,
the declination was nothing, while before that time it was
easterly. All this proves that the earth’s magnetic constituents
are gradually changing their distribution. This change is very
slow: it is therefore called the secular change, and the
observation of it has not yet extended over a sufficient period
to enable us to guess, even approximately, at its laws.

Having thus discovered, to some extent, the secret of the
earth’s magnetic power, we can turn it to account. In the line of
‘dip’ I hold a poker formed of good soft iron. The earth, acting
as a magnet, is at this moment constraining the two fluids of the
poker to separate, making the lower end of the poker a north
pole, and the upper end a south pole. Mark the experiment: When
the knob is uppermost, it attracts the north end of a magnetic
needle; when undermost it attracts the south end of a magnetic
needle. With such a poker repeat this experiment and satisfy
yourselves that the fluids shift their position according to the
manner in which the poker is presented to the earth. It has
already been stated that the softest iron possesses a certain
amount of coercive force. The earth, at this moment, finds in
this force an antagonist which opposes the decomposition of the
neutral fluid, The component fluids may be figured as meeting an
amount of friction, or possessing an amount of adhesion, which
prevents them from gliding over the molecules of the poker. Can
we assist the earth in this case? If we wish to remove the
residue of a powder from the interior surface of a glass to which
the powder clings, we invert the glass, tap it, loosen the hold
of the powder, and thus enable the force of gravity to pull it
down. So also by tapping the end of the poker we ‘loosen the
adhesion of the magnetic fluids to the molecules and enable the
earth to pull them apart. But, what is the consequence? The
portion of fluid which has been thus forcibly dragged over the
molecules refuses to return when the poker has been removed from
the line of dip; the iron, as you see, has become a permanent
magnet. By reversing its position and tapping it again we reverse
its magnetism. A thoughtful and competent teacher will know how
to place these remarkable facts before his pupils in a manner
which will excite their interest. By the use of sensible images,
more or less gross, he will first give those whom he teaches
definite conceptions, purifying these conceptions afterwards, as
the minds of his pupils become more capable of abstraction. By
thus giving them a distinct substratum for their reasonings, he
will confer upon his pupils a profit and a joy which the mere
exhibition of facts without principles, or the appeal to the
bodily senses and the power of memory alone, could never
inspire.

——

==================================

As an expansion of the note on magnetic fluids, the following
extract may find a place here:— ‘It is well known that a
voltaic current exerts an attractive force upon a second current,
flowing in the same direction; and that when the directions are
opposed to each other the force exerted is a repulsive one. By
coiling wires into spirals, Ampère was enabled to make
them produce all the phenomena of attraction and repulsion
exhibited by magnets, and from this it was but a step to his
celebrated theory of molecular currents. He supposed the
molecules of a magnetic body to be surrounded by such currents,
which, however, in the natural state of the body mutually
neutralised each other, on account of their confused grouping.
The act of magnetisation he supposed to consist in setting these
molecular currents parallel to each other; and, starting from
this principle, he reduced all the phenomena of magnetism to the
mutual action of electric currents.

‘If we reflect upon the experiments recorded in the foregoing
pages from first to last, we can hardly fail to be convinced that
diamagnetic bodies operated on by magnetic forces possess a
polarity “the same in kind as, but the reverse in direction of,
that acquired by magnetic bodies.” But if this be the case, how
are we to conceive the physical mechanism of this polarity?
According to Coulomb’s and Poisson’s theory, the act of
magnetisation consists in the decomposition of a neutral magnetic
fluid; the north pole of a magnet, for example, possesses an
attraction for the south fluid of a piece of soft iron submitted
to its influence, draws the said fluid towards it, and with it
the material particles with which the fluid is associated. To
account for diamagnetic phenomena this theory seems to fail
altogether; according to it, indeed, the oft-used phrase, “a
north pole exciting a north pole, and a south pole a south pole,”
involves a contradiction. For if the north fluid be supposed to
be attracted towards the influencing north pole, it is absurd to
suppose that its presence there could produce repulsion. The
theory of Ampère is equally at a loss to explain
diamagnetic action; for if we suppose the particles of bismuth
surrounded by molecular currents, then, according to all that is
known of electrodynamic laws, these currents would set themselves
parallel to, and in the same direction as, those of the magnet,
and hence attraction, and not repulsion, would be the result. The
fact, however, of this not being the case, proves that these
molecular currents are not the mechanism by which diamagnetic
induction is effected. The consciousness of this, I doubt not,
drove M. Weber to the assumption that the phenomena of
diamagnetism are produced by molecular currents, not
directed, but actually excited in the bismuth by
the magnet. Such induced currents would, according to known laws,
have a direction opposed to those of the inducing magnet, and
hence would produce the phenomena of repulsion. To carry out the
assumption here made, M. Weber is obliged to suppose that the
molecules of diamagnetic bodies are surrounded by channels, in
which the induced molecular currents, once excited, continue to
flow without resistance.’ [Footnote: In assuming these
non-resisting channels M. Weber, it must be admitted, did not go
beyond the assumptions of Ampère.] — Diamagnetism and
Magne-crystallic Action, p. 136-7.
.

.

.

.

.

——————–

.

.

XVI. ON FORCE.

[Footnote: A
discourse delivered in the Royal Institution, June 6,
1862.]

A SPHERE of lead was suspended at a height of 16 feet above
the theatre floor of the Royal Institution. It was liberated, and
fell by gravity. That weight required a second to fall to the
floor from that elevation; and the instant before it touched the
floor, it had a velocity of 32 feet a second. That is to say, if
at that instant the earth were annihilated, and its attraction
annulled, the weight would proceed through space at the uniform
velocity of 32 feet a second.

If instead of being pulled downward by gravity, the weight be
cast upward in opposition to gravity, then, to reach a height of
16 feet it must start with a velocity of 32 feet a second. This
velocity imparted to the weight by the human hand, or by any
other mechanical means, would carry it to the precise height from
which we saw it fall.

Now the lifting of the weight may be regarded as so much
mechanical work performed. By means of a ladder placed against
the wall, the weight might be carried up to a height of 16 feet;
or it might be drawn up to this height by means of a string and
pulley, or it might be suddenly jerked up to a height of 16 feet.
The amount of work done in all these cases, as far as the raising
of the weight is concerned, would be absolutely the same. The
work done at one and the same place, and neglecting the small
change of gravity with the height, depends solely upon two
things; on the quantity of matter lifted, and on the height to
which it is lifted. If we call the quantity or mass of matter m,
and the height through which it is lifted h, then the product of
m into h, or mh, expresses, or is proportional to, the amount of
work done.

Supposing, instead of imparting a velocity of 32 feet a second
we impart at starting twice this velocity. To what height will
the weight rise? You might be disposed to answer, ‘To twice
the height;’ but this would be quite incorrect. Instead of twice
16, or 32 feet, it would reach a height of four times 16, or 64
feet. So also, if we treble the starting velocity, the weight
would reach nine times the height; if we quadruple the speed at
starting, we attain sixteen times the height. Thus, with a
four-fold velocity of 128 feet a second at starting, the weight
would attain an elevation of 256 feet. With a seven-fold velocity
at starting, the weight would rise to 49 times the height, or to
an elevation of 784 feet.

Now the work done — or, as it is sometimes called, the
mechanical effect — other things being constant, is, as
before explained, proportional to the height, and as a double
velocity gives four times the height, a treble velocity nine
times the height, and so on, it is perfectly plain that the
mechanical effect increases as the square of the velocity. If the
mass of the body be represented by the letter m, and its velocity
by v, the mechanical effect would be proportional to or
represented by m v2. In the case considered, I have supposed the
weight to be cast upward, being opposed in its flight by the
resistance of gravity; but the same holds true if the projectile
be sent into water, mud, earth, timber, or other resisting
material. If, for example, we double the velocity of a
cannon-ball, we quadruple its mechanical effect. Hence the
importance of augmenting the velocity of a projectile, and hence
the philosophy of Sir William Armstrong in using a large charge
of powder in his recent striking experiments.

The measure then of mechanical effect is the mass of the body
multiplied by the square of its velocity.

Now in firing a ball against a target the projectile, after
collision, is often found hot. Mr. Fairbairn informs me that in
the experiments at Shoeburyness it is a common thing to see a
flash, even in broad daylight, when the ball strikes the target.
And if our lead weight be examined after it has fallen from a
height it is also found heated. Now here experiment and reasoning
lead us to the remarkable law that, like the mechanical effect,
the amount of heat generated is proportional to the product of
the mass into the square of the velocity. Double your mass, other
things being equal, and you double your amount of heat; double
your velocity, other things remaining equal, and you quadruple
your amount of heat. Here then we have common mechanical motion
destroyed and heat produced. When a violin bow is drawn across a
string, the sound produced is due to motion imparted to the air,
and to produce that motion muscular force has been expended. We
may here correctly say, that the mechanical force of the arm is
converted into music. In a similar way we say that the arrested
motion of our descending weight, or of the cannon-ball, is
converted into heat. The mode of motion changes, but motion still
continues; the motion of the mass is converted into a motion of
the atoms of the mass; and these small motions, communicated to
the nerves, produce the sensation we call heat.

We know the amount of heat which a given amount of mechanical
force can develope. Our lead ball, for example, in falling to the
earth generated a quantity of heat sufficient to raise its own
temperature three-fifths of a Fahrenheit degree. It reached the
earth with a velocity of 32 feet a second, and forty times this
velocity would be small for a rifle bullet; multiplying 0.6 by
the square of 40, we find that the amount of heat developed by
collision with the target would, if wholly concentrated in the
lead, raise its temperature 960 degrees. This would be more than
sufficient to fuse the lead. In reality, however, the heat
developed is divided between the lead and the body against which
it strikes; nevertheless, it would be worth while to pay
attention to this point, and to ascertain whether rifle bullets
do not, under some circumstances, show signs of fusion.
[Footnote: Eight years subsequently this surmise was
proved correct. In the Franco-German War signs of fusion were
observed in the case of bullets impinging on bones.]

From the motion of sensible masses, by gravity and other
means, we now pass to the motion of atoms towards each other by
chemical affinity. A collodion balloon filled with a mixture of
chlorine and hydrogen being hung in the focus of a parabolic
mirror, in the focus of a second mirror 20 feet distant a strong
electric light was suddenly generated; the instant the
concentrated light fell upon the balloon, the gases within it
exploded, hydrochloric acid being the result. Here the atoms
virtually fell together, the amount of heat produced showing the
enormous force of the collision. The burning of charcoal in
oxygen is an old experiment, but it has now a significance beyond
what it used to have; we now regard the act of combination on the
part of the atoms of oxygen and coal as we regard the clashing of
a falling weight against the earth. The heat produced in both
cases is referable to a common cause. A diamond, which burns in
oxygen as a star of white light, glows and burns in consequence
of the falling of the atoms of oxygen against it. And could we
measure the velocity of the atoms when they clash, and could we
find their number and weights, multiplying the weight of each
atom by the square of its velocity, and adding all together, we
should get a number representing the exact amount of heat
developed by the union of the oxygen and carbon.

Thus far we have regarded the heat developed by the clashing
of sensible masses and of atoms. Work is expended in giving
motion to these atoms or masses, and heat is developed. But we
reverse this process daily, and by the expenditure of heat
execute work. We can raise a weight by heat; and in this agent we
possess an enormous store of mechanical power. A pound of coal
produces by its combination with oxygen an amount of heat which,
if mechanically applied, would suffice to raise a weight of 100
lbs. to a height of 20 miles above the earth’s surface.
Conversely, 100 lbs. falling from a height of 20 miles, and
striking against ‘the earth, would generate an amount of heat
equal to that developed by the combustion of a pound of coal.
Wherever work is done by heat, heat disappears. A gun which fires
a ball is less heated than one which fires blank cartridge. The
quantity of heat communicated to the boiler of a working
steam-engine is greater than that which could be obtained from
the re-condensation of the steam, after it had done its work; and
the amount of work performed is the exact equivalent of the
amount of heat lost. Mr. Smyth informed us in his interesting
discourse, that we dig annually 84 millions of tons of coal from
our pits. The amount of mechanical force represented by this
quantity of coal seems perfectly fabulous. The combustion of a
single pound of coal, supposing it to take place in a minute,
would be equivalent to the work of 300 horses; and if we suppose
108 millions of horses working day and night with unimpaired
strength, for a year, their united energies would enable them to
perform an amount of work just equivalent to that which the
annual produce of our coal-fields would be able to
accomplish.

Comparing with ordinary gravity the force with which oxygen
and carbon unite together, chemical affinity seems almost
infinite. But let us give gravity fair play by permitting it to
act throughout its entire range. Place a body at such a distance
from the earth that the attraction of our planet is barely
sensible, and let it fall to the earth from this distance. It
would reach the earth with a final velocity of 36,747 feet a
second; and on collision with the earth the body would generate
about twice the amount of heat generated by the combustion of an
equal weight of coal. We have stated that by falling through a
space of 16 feet our lead bullet would be heated three-fifths of
a degree; but a body falling from an infinite distance has
already used up 1,299,999 parts out of 1,300,000 of the earth’s
pulling power, when it has arrived within 16 feet of the surface;
on this space only 1/1,300,000 of the whole force is exerted.

Let us now turn our thoughts for a moment from the earth to
the sun. The researches of Sir John Herschel and M. Pouillet have
informed us of the annual expenditure of the sun as regards heat;
and by an easy calculation we ascertain the precise amount of the
expenditure which falls to the share of our planet. Out of 2300
million parts of light and heat the earth receives one. The whole
heat emitted by the sun in a minute would be competent to boil
12,000 millions of cubic miles of ice-cold water. How is this
enormous loss made good — whence is the sun’s heat derived,
and by what means is it maintained? No combustion — no
chemical affinity with which we are acquainted, would be
competent to produce the temperature of the sun’s surface.
Besides, were the sun a burning body merely, its light and heat
would speedily come to an end. Supposing it to be a solid globe
of coal, its combustion would only cover 4600 years of
expenditure. In this short time it would burn itself out. What
agency then can produce the temperature and maintain the outlay?
We have already regarded the case of a body falling from a great
distance towards the earth, and found that the heat generated by
its collision would be twice that produced by the combustion of
an equal weight of coal. How much greater must be the heat
developed by a body falling against the sun! The maximum velocity
with which a body can strike the earth is about 7 miles in a
second; the maximum velocity with which it can strike the sun is
390 miles in a second. And as the heat developed by the collision
is proportional to the square of the velocity destroyed, an
asteroid falling into the sun with the above velocity would
generate about 10,000 times the quantity of heat produced by the
combustion of an asteroid of coal of the same weight.

Have we any reason to believe that such bodies exist in space,
and that they may be raining down upon the sun? The meteorites
flashing through the air are small planetary bodies, drawn by the
earth’s attraction. They enter our atmosphere with planetary
velocity, and by friction against the air they are raised to
incandescence and caused to emit light and heat. At certain
seasons of the year they shower down upon us in great numbers. In
Boston 240,000 of them were observed in nine hours. There is no
reason to suppose that the planetary system is limited to
‘vast masses of enormous weight;’ there is, on the
contrary, reason to believe that space is stocked with smaller
masses, which obey the same laws as the larger ones. That
lenticular envelope which surrounds the sun, and which is known
to astronomers as the Zodiacal light, is probably a crowd of
meteors; and moving as they do in a resisting medium, they must
continually approach the sun. Falling into it, they would produce
enormous heat, and this would constitute a source from which the
annual loss of heat might be made good. The sun, according to
this hypothesis, would continually grow larger; but how much
larger? Were our moon to fall into the sun, it would develope an
amount of heat sufficient to cover one or two years’ loss; and
were our earth to fall into the sun a century’s loss would be
made good. Still, our moon and our earth, if distributed over the
surface of the sun, would utterly vanish from perception. Indeed,
the quantity of matter competent to produce the required effect
would, during the range of history, cause no appreciable
augmentation in the sun’s magnitude. The augmentation of the
sun’s attractive force would be more sensible. However this
hypothesis may fare as a representant of what is going on in
nature, it certainly shows how a sun might be formed and
maintained on known thermo-dynamic principles.

Our earth moves in its orbit with a velocity of 68,040 miles
an hour. Were this motion stopped, an amount of heat would be
developed sufficient to raise the temperature of a globe of lead
of the same size as the earth 384,000 degrees of the centigrade
thermometer. It has been prophesied that ‘the elements
shall melt with fervent heat.’ The earth’s own motion embraces
the conditions of fulfilment; stop that motion, and the greater
part, if not the whole, of our planet would be reduced to vapour.
If the earth fell into the sun, the amount of heat developed by
the shock would be equal to that developed by the combustion of a
mass of solid coal 6435 times the earth in size.

There is one other consideration connected with the permanence
of our present terrestrial conditions, which is well worthy of
our attention. Standing upon one of the London bridges, we
observe the current of the Thames reversed, and the water poured
upward twice a-day. The water thus moved rubs against the river’s
bed, and heat is the consequence of this friction. The heat thus
generated is in part radiated into space and lost, as far as the
earth is concerned. What supplies this incessant loss? The
earth’s rotation. Let us look a little more closely at the
matter. Imagine the moon fixed, and the earth turning like a
wheel from west to east in its diurnal rotation. Suppose a high
mountain on the earth’s surface approaching the earth’s meridian;
that mountain is, as it were, laid hold of by the moon; it forms
a kind of handle by which the earth is pulled more quickly round.
But when the meridian is passed the pull of the moon on the
mountain would be in the opposite direction, it would tend to
diminish the velocity of rotation as much as it previously
augmented it; thus the action of all fixed bodies on the earth’s
surface is neutralised. But suppose the mountain to lie always to
the east of the moon’s meridian, the pull then would be always
exerted against the earth’s rotation, the velocity of which would
be diminished in a degree corresponding to the strength of the
pull. The tidal wave occupies this position — it
lies always to the east of the moon’s meridian. The waters of the
ocean are in part dragged as a brake along the surface of the
earth; and as a brake they must diminish the velocity of the
earth’s rotation. [Footnote: Kant surmised an action of
this kind.]
Supposing then that we turn a mill by the
action of the tide, and produce heat by the friction of the
millstones; that heat has an origin totally different from the
heat produced by another mill which is turned by a mountain
stream. The former is produced at the expense of the earth’s
rotation, the latter at the expense of the sun’s radiation.

The sun, by the act of vaporisation, lifts mechanically all
the moisture of our air, which when it condenses falls in the
form of rain, and when it freezes falls as snow. In this solid
form it is piled upon the Alpine heights, and furnishes materials
for glaciers. But the sun again interposes, liberates the
solidified liquid, and permits it to roll by gravity to the sea.
The mechanical force of every river in the world as it rolls
towards the ocean, is drawn from the heat of the sun. No
streamlet glides to a lower level without having been first
lifted to the elevation from which it springs by the power of the
sun. The energy of winds is also due entirely to the same
power.

But there is still another work which the sun performs, and
its connection with which is not so obvious. Trees and vegetables
grow upon the earth, and when burned they give rise to heat, and
hence to mechanical energy. Whence is this power derived? You see
this oxide of iron, produced by the falling together of the atoms
of iron and oxygen; you cannot see this transparent carbonic acid
gas, formed by the falling together of carbon and oxygen. The
atoms thus in close union resemble our lead weight while resting
on the earth; but we can wind up the weight and prepare it for
another fall, and so these atoms can be wound up and thus enabled
to repeat the process of combination. In the building of plants
carbonic acid is the material from which the carbon of the plant
is derived; and the solar beam is the agent which tears the atoms
asunder, setting the oxygen free, and allowing the carbon to
aggregate in woody fibre. Let the solar rays fall upon a surface
of sand; the sand is heated, and finally radiates away as much
heat as it receives; let the same beams fall upon a forest, the
quantity of heat given back is less than the forest receives; for
the energy of a portion of the sunbeams is invested in building
the trees. Without the sun the reduction of the carbonic acid
cannot be effected, and an amount of sunlight is consumed exactly
equivalent to the molecular work done. Thus trees are formed;
thus the cotton on which Mr. Bazley discoursed last Friday is
produced. I ignite this cotton, and it flames; the oxygen again
unites with the carbon; but an amount of heat equal to that
produced by its combustion was sacrificed by the sun to form that
bit of cotton.

We cannot, however, stop at vegetable life, for it is the
source, mediate or immediate, of all animal life. The sun severs
the carbon from its oxygen and builds the vegetable; the animal
consumes the vegetable thus formed, a reunion of the severed
elements takes place, producing animal heat. The process of
building a vegetable is one of winding up; the process of
building an animal is one of running down. The warmth of our
bodies, and every mechanical energy which we exert, trace their
lineage directly to the sun.

The fight of a pair of pugilists, the motion of an army, or
the lifting of his own body by an Alpine climber up a mountain
slope, are all cases of mechanical energy drawn from the sun. A
man weighing 150 pounds has 64 pounds of muscle; but these, when
dried, reduce themselves to 15 pounds. Doing an ordinary day’s
work, for eighty days, this mass of muscle would be wholly
oxidised. Special organs which do more work would be more quickly
consumed: the heart, for example, if entirely unsustained, would
be oxidised in about a week. Take the amount of heat due to the
direct oxidation of a given weight of food; less heat is
developed by the oxidation of the same amount of food in the
working animal frame, and the missing quantity is the equivalent
of the mechanical work accomplished by the muscles.

I might extend these considerations; the work, indeed, is done
to my hand — but I am warned that you have been already
kept too long. To whom then are we indebted for the most striking
generalisations of this evening’s discourse? They are the work of
a man of whom you have scarcely ever heard — the published
labours of a German doctor, named Mayer. Without external
stimulus, and pursuing his profession as town physician in
Heilbronn, this man was the first to raise the conception of the
interaction of heat and other natural forces to clearness in his
own mind. And yet he is scarcely ever heard of, and even to
scientific men his merits are but partially known. Led by his own
beautiful researches, and quite independent of Mayer, Mr. Joule
published in 1843 his first paper on the ‘Mechanical Value of
Heat;’ but in 1842 Mayer had actually calculated the mechanical
equivalent of heat from data which only a man of the rarest
penetration could turn to account.

In 1845 he published his memoir on ‘Organic Motion,’ and
applied the mechanical theory of heat in the most fearless and
precise manner to vital processes. He also embraced the other
natural agents in his chain of conservation. In 1853 Mr.
Waterston proposed, independently, the meteoric theory of the
sun’s heat, and in 1854 Professor William Thomson applied his
admirable mathematical powers to the development of the theory;
but six years previously the subject had been handled in a
masterly manner by Mayer, and all that I have said about it has
been derived from him. When we consider the circumstances of
Mayer’s life, and the period at which he wrote, we cannot fail to
be struck with astonishment at what he has accomplished. Here was
a man of genius working in silence, animated solely by a love of
his subject, and arriving at the most important results in
advance of those whose lives were entirely devoted to Natural
Philosophy. It was the accident of bleeding a feverish patient at
Java in 1840 that led Mayer to speculate on these subjects. He
noticed that the venous blood in the tropics was of a brighter
red than in colder latitudes, and his reasoning on this fact led
him into the laboratory of natural forces, where he has worked
with such signal ability and success. Well, you will desire to
know what has become of this man. His mind, it is alleged, gave
way; it is said he became insane, and he was certainly sent to a
lunatic asylum. In a biographical dictionary of his country it is
stated that he died there, but this is incorrect. He recovered;
and, I believe, is at this moment a cultivator of vineyards in
Heilbronn.

———————-

June 20, 1862.

While preparing for publication my last course of lectures on
Heat, I wished to make myself acquainted with all that Dr. Mayer
had done in connection with this subject. I accordingly wrote to
two gentlemen who above all others seemed likely to give me the
information which I needed. [Footnote: Helmholtz and
Clausius.]
Both of them are Germans, and both particularly
distinguished in connection with the Dynamical Theory of Heat.
Each of them kindly furnished me with the list of Mayer’s
publications, and one of them [Clausius] was so friendly as to
order them from a bookseller, and to send them to me. This
friend, in his reply to my first letter regarding Mayer, stated
his belief that I should not find anything very important in
Mayer’s writings; but before forwarding the memoirs to me he read
them himself. His letter accompanying them contains the following
words: ‘I must here retract the statement in my last letter, that
you would not find much matter of importance in Mayer’s writings:
I am astonished at the multitude of beautiful and correct
thoughts which they contain;’ and he goes on to point out various
important subjects, in the treatment of which Mayer had
anticipated other eminent writers. My other friend, in whose own
publications the name of Mayer repeatedly occurs, and whose
papers containing these references were translated some years ago
by myself, was, on the 10th of last month, unacquainted with the
thoughtful and beautiful essay of Mayer’s, entitled ‘Beitraege
zur Dynamik des Himmels,’ and in 1854, when Professor William
Thomson developed in so striking a manner the meteoric theory of
the sun’s heat, he was certainly not aware of the existence of
that essay, though from a recent article in ‘Macmillan’s
Magazine’ I infer that he is now aware of it. Mayer’s
physiological writings have been referred to by physiologists
— by Dr. Carpenter, for example — in terms of
honouring recognition. We have hitherto, indeed, obtained
fragmentary glimpses of the man, partly from physicists and
partly from physiologists; but his total merit has never yet been
recognised as it assuredly would have been had he chosen a
happier mode of publication. I do not think a greater disservice
could be done to a man of science, than to overstate his claims:
such overstatement is sure to recoil to the disadvantage of him
in whose interest it is made. But when Mayer’s opportunities,
achievements, and fate are taken into account, I do not think
that I shall be deeply blamed for attempting to place him in that
honourable position, which I believe to be his due.

Here, however, are the titles of Mayer’s papers, the perusal
of which will correct any error of judgment into which I may have
fallen regarding their author. ‘Bemerkungen ueber die Kraefte der
unbelebten Natur,’ Liebig’s ‘Annalen,’ 1842, Vol. 42, p. 231;
‘Die Organische Bewegung in ihrem Zusammenhange mit dem
Stoffwechsel,’ Heilbronn, 1845; ‘Beitraege zur Dynamik des
Himmels,’ Heilbronn, 1848; ‘Bemerkungen ueber das Mechanische
Equivalent der Waerme,’ Heilbronn, 1851.

—————————

IN MEMORIAM. — Dr. Julius Robert Mayer died at Heilbronn
on March 20, 1878, aged 63 years. It gives me pleasure to reflect
that the great position which he will for ever occupy in the
annals of science was first virtually assigned to him in the
foregoing discourse. He was subsequently chosen by acclamation a
member of the French Academy of Sciences; and he received from
the Royal Society the Copley medal — its highest reward.
[Footnote: See ‘The Copley Medalist for 1871,’ p.
479.]

——————————-

November 1878.

At the meeting of the British Association at Glasgow in 1876
— that is to say, more than fourteen years after its
delivery and publication — the foregoing lecture was made
the cloak for an unseemly personal attack by Professor Tait. The
anger which found this uncourteous vent dates from 1863,
[Footnote: See ‘Philosophical Magazine’ for this and the
succeeding years.]
when it fell to my lot to maintain, in
opposition to him and a more eminent colleague, the position
which in 1862 I had assigned to Dr. Mayer. In those days
Professor Tait denied to Mayer all originality, and he has since,
I regret to say, never missed an opportunity, however small, of
carping at Mayer’s claims. The action of the Academy of Sciences
and of the Royal Society summarily disposes of this detraction,
to which its object, during his lifetime, never vouchsafed either
remonstrance or reply.

Some time ago Professor Tait published a volume of lectures
entitled ‘Recent Advances in Physical Science,’ which I
have reason to know has evoked an amount of censure far beyond
that hitherto publicly expressed. Many of the best heads on the
continent of Europe agree in their rejection and condemnation of
the historic portions of this book. In March last it was
subjected to a brief but pungent critique by Du Bois-Reymond, the
celebrated Perpetual Secretary of the Academy of Sciences in
Berlin. Du Bois-Reymond’s address was on ‘National
Feeling,’ and his critique is thus wound up :—
‘The author of the “Lectures” is not, perhaps, sufficiently
well acquainted with the history on which he professes to throw
light, and on the later phases of which he passes so unreserved
(schroff) a judgment. He thus exposes himself to the suspicion
— which, unhappily, is not weakened by his other writings
— that the fiery Celtic blood of his country occasionally
runs away with him, converting him for the time into a scientific
Chauvin. Scientific Chauvinism,’ adds the learned secretary,
‘from which German investigators have hitherto kept free, is more
reprehensible (gehaessig) than political Chauvinism, inasmuch as
self-control (sittliche Haltung) is more to be expected from men
of science, than from the politically excited mass.”
[Footnote: Festrede, delivered before the Academy of
Sciences of Berlin, in celebration of the birthday of the Emperor
and King, March 28, 1878.]

In the case before this ‘expectation’ would, I fear, be doomed
to disappointment. But Du Bois-Reymond and his countrymen must
not accept the writings of Professor Tait as representative of
the thought of England. Surely no nation in the world has more
effectually shaken itself free from scientific Chauvinism. From
the day that Davy, on presenting the Copley medal to Arago,
scornfully brushed aside that spurious patriotism which would run
national boundaries through the free domain of science, chivalry
towards foreigners has been a guiding principle with the Royal
Society.

On the more private amenities indulged in by Professor Tait, I
do not consider it necessary to say a word.

.

.

.

.

——————–

.

.


XVII. CONTRIBUTIONS TO MOLECULAR PHYSICS.

[Footnote: A
discourse delivered at the Royal Institution, March 18, 1864
— supplementing, though of prior date, the Rede Lecture on
Radiation.]

HAVING on previous occasions dwelt upon the enormous
differences which exist among gaseous bodies both as regards
their power of absorbing and emitting radiant heat, I have now to
consider the effect of a change of aggregation. When a gas is
condensed to a liquid, or a liquid congealed to a solid, the
molecules coalesce, and grapple with each other by forces which
are insensible as long as the gaseous state is maintained. But,
even in the solid and liquid conditions, the luminiferous aether
still surrounds the molecules: hence, if the acts of radiation
and absorption depend on them individually, regardless of their
state of aggregation, the change from the gaseous to the liquid
state ought not materially t) affect the radiant and absorbent
power. If, on tie contrary, the mutual entanglement of the
molecular by the force of cohesion be of paramount influence,
then we may expect that liquids will exhibit a deportment towards
radiant heat altogether different from that of the vapours from
which they are derived.

The first part of an enquiry conducted in 1863-64 was devoted
to an exhaustive examination of this question. Twelve different
liquids were employed, and five different layers of each, varying
in thickness from 0.02 of an inch to 0.27 of an inch. The liquids
were enclosed, not in glass vessels, which would have materially
modified the incident heat, but between plates of transparent
rock-salt, which only slightly affected the radiation. The source
of heat throughout these comparative experiments consisted of a
platinum wire, raised to incandescence by an electric current of
unvarying strength. The quantities of radiant heat absorbed and
transmitted by each of the liquids at the respective thicknesses
were first determined. The vapours of these liquids were
subsequently examined, the quantities of vapour employed being
rendered proportional to the quantities of liquid previously
traversed by the radiant heat. The result was that, for heat from
the same source, the order of absorption of liquids and of their
vapours proved absolutely the same. There is no known exception
to this law; so that, to determine the position of a vapour as an
absorber or a radiator, it is only necessary to determine the
position of its liquid.

This result proves that the state of aggregation, as far at
all events as the liquid stage is concerned, is of altogether
subordinate moment — a conclusion which will probably prove
to be of cardinal importance in molecular physics. On one
important and contested point it has a special bearing. If the
position of a liquid as an absorber and radiator determine that
of its vapour, the position of water fixes that of aqueous
vapour. Water has been compared with other liquids in a multitude
of experiments, and it has been found, both as a radiant and as
an absorbent, to transcend them all. Thus, for example, a layer
of bisulphide of carbon 0.02 of an inch in thickness absorbs 6
per cent., and allows 94 per cent. of the radiation from the
red-hot platinum spiral to pass through it; benzol absorbs 43 and
transmits 57 per cent. of the same radiation; alcohol absorbs 67
and transmits 33 per cent., and alcohol, as an absorber of
radiant heat, stands at the head of all liquids except one. The
exception is water. A layer of this substance, of the thickness
above given, absorbs 81 per cent., and permits only 19 per cent.
of the radiation to pass through it. Had no single experiment
ever been made upon the vapour of water, its vigorous action upon
radiant heat might be inferred from the deportment of the
liquid.

The relation of absorption and radiation to the chemical
constitution of the radiating and absorbing substances was next
briefly considered. For the first six substances in the list of
liquids examined, the radiant and absorbent powers augment as the
number of atoms in the compound molecule augments. Thus,
bisulphide of carbon has 3 atoms, chloroform 5, iodide of ethyl
8, benzol 12, and amylene 15 atoms in their respective molecules.
The order of their power as radiants and absorbents is that here
indicated, bisulphide of carbon being the feeblest, and amylene
the strongest of the six. Alcohol, however, excels benzol as an
absorber, though it has but 9 atoms in its molecule; but, on the
other hand, its molecule is rendered more complex by the
introduction of a new element. Benzol contains carbon and
hydrogen, while alcohol contains carbon, hydrogen and oxygen.
Thus, not only does atomic multitude come into play in absorption
and radiation — atomic complexity must also be taken into
account. I would recommend to the particular attention of
chemists the molecule of water; the deportment of this substance
towards radiant heat being perfectly anomalous, if the chemical
formula at present ascribed to it be correct.

Sir William Herschel made the important discovery that, beyond
the limits of the red end of the solar spectrum, rays of high
heating power exist which are incompetent to excite vision. The
discovery is capable of extension. Dissolving iodine in the
bisulphide of carbon, a solution is obtained which entirely
intercepts the light of the most brilliant flames, while to the
ultra-red rays of such flames the same iodine is found to be
perfectly diathermic. The transparent bisulphide, which is highly
pervious to invisible heat, exercises on it the same absorption
as the perfectly opaque solution. A hollow prism filled with the
opaque liquid being placed in the path of the beam from an
electric lamp, the light-spectrum is completely intercepted, but
the heat spectrum may be received upon a screen and there
examined. Falling upon a thermo-electric pile, its invisible
presence is shown by the prompt deflection of even a coarse
galvanometer.

What, then, is the physical meaning of opacity and
transparency as regards light and radiant heat? The visible rays
of the spectrum differ from the invisible ones simply in period.
The sensation of light is excited by waves of aether shorter and
more quickly recurrent than the non-visual waves which fall
beyond ‘the extreme red. But why should iodine stop the former
and allow the latter to pass? The answer to this question no
doubt is, that the intercepted waves are those whose periods of
recurrence coincide with the periods of oscillation possible to
the atoms of the dissolved iodine. The elastic forces which keep
these atoms apart compel them to vibrate in definite periods,
and, when these periods synchronise with those of the aethereal
waves, the latter are absorbed. Briefly defined, then,
transparency in liquids, as well as in gases, is synonymous with
discord, while opacity is synonymous with accord, between the
periods of the waves of aether and those of the molecules on
which they impinge.

According to this view transparent and colourless substances
owe their transparency to the dissonance existing between the
oscillating periods of their atoms and those of the waves of the
whole visible spectrum. From the prevalence of transparency in
compound bodies, the general discord of the vibrating periods of
their atoms with the light-giving waves of the spectrum, may be
inferred; while their synchronism with the ultra-red periods is
to be inferred from their opacity to the ultra-red rays. Water
illustrates this in a most striking manner. It is highly
transparent to the luminous rays, which proves that its atoms do
not readily oscillate in the periods which excite vision. It is
highly opaque to the ultra-red undulations, which proves the
synchronism of its vibrating periods with those of the longer
waves.

If, then, to the radiation from any source water shows itself
eminently or perfectly opaque, we may infer that the atoms whence
the radiation emanates oscillate in ultra-red periods. Let us
apply this test to the radiation from a flame of hydrogen. This
flame consists mainly of incandescent aqueous vapour, the
temperature of which, as calculated by Bunsen, is 3259°C., so
that, if the penetrative power of radiant heat, as generally
supposed, augment with the temperature of its source, we may
expect the radiation from this flame to be copiously transmitted
by water. While, however, a layer of the bisulphide of carbon
0.07 of an inch in thickness transmits 72 per cent. of the
incident radiation, and while every other liquid examined
transmits more or less of the heat, a layer of water of the above
thickness is entirely opaque to the radiation from the hydrogen
flame. Thus we establish accord between the periods of the atoms
of cold water and those of aqueous vapour at a temperature of
3259°C. But the periods of water have already been proved to
be ultra red — hence those of the hydrogen flame must be
sensibly ultra-red also. The absorption by dry air of the heat
emitted by a platinum spiral raised to incandescence by
electricity is insensible, while that by the ordinary undried air
is 6 per cent. Substituting for the platinum spiral a hydrogen
flame, the absorption by dry air still remains insensible, while
that of the undried air rises to 20 per cent. of the entire
radiation. The temperature of the hydrogen flame is, as stated,
3259°C.; that of the aqueous vapour of the air 20°C.
Suppose, then, the temperature of aqueous vapour to rise from
20°C. to 3259°C., we must conclude that the augmentation
of temperature is applied to an increase of amplitude or width of
swing, and not to the introduction of quicker periods into the
radiation.

The part played by aqueous vapour in the economy of nature is
far more wonderful than has been hitherto supposed. To nourish
the vegetation of the earth the actinic and luminous rays of the
sun must penetrate our atmosphere; and to such rays aqueous
vapour is eminently transparent. The violet and the ultra-violet
rays pass through it with freedom. To protect vegetation from
destructive chills the terrestrial rays must be checked in their
transit towards stellar space; and this is accomplished by the
aqueous vapour diffused through the air. This substance is the
great moderator of the earth’s temperature, bringing its extremes
into proximity, and obviating contrasts between day and night
which would render life insupportable. But we can advance beyond
this general statement, now that we know the radiation from
aqueous vapour is intercepted, in a special degree, by water,
and, reciprocally, the radiation from water by aqueous vapour;
for it follows from this that the very act of nocturnal
refrigeration which produces the condensation of aqueous vapour
at the surface of the earth — giving, as it were, a varnish
of water to that surface — imparts to terrestrial radiation
that particular character which disqualifies it from passing
through the earth’s atmosphere and losing itself in space.

And here we come to a question in molecular physics which at
the present moment occupies attention. By allowing the violet and
ultra-violet rays of the spectrum to fall upon sulphate of
quinine and other substances Professor Stokes has changed the
periods of those rays. Attempts have been made to produce a
similar result at the other end of the spectrum — to
convert the ultra-red periods into periods competent to excite
vision — but hitherto without success. Such a change of
period, I agree with Dr. Miller in believing, occurs when the
limelight is produced by an oxy-hydrogen flame. In this common
experiment there is an actual breaking up of long periods into
short ones — a true rendering of unvisual periods visual.
The change of refrangibility here effected differs from that of
Professor Stokes; firstly, by its being in the opposite direction
— that is, from a lower refrangibility to a higher; and,
secondly, in the circumstance that the lime is heated by the
collision of the molecules of aqueous vapour, before their heat
has assumed the radiant form. But it cannot be doubted that the
same effect would be produced by radiant heat of the same
periods, provided the motion of the aether could be rendered
sufficiently intense. [Footnote: This was soon afterwards
accomplished. See the section on ‘Transmutation of
Rays’.]
The effect in principle is the same, whether
we consider the lime to be struck by a particle of aqueous vapour
oscillating at a certain rate, or by a particle of aether
oscillating at the same rate.

By plunging a platinum wire into a hydrogen flame we cause it
to glow, and thus introduce shorter periods into the radiation.
These, as already stated, are in discord with the atomic
vibrations of water; hence we may infer that the transmission
through water will be rendered more copious by the introduction
of the wire into the flame. Experiment proves this conclusion to
be true. Water, from being opaque, opens a passage to 6 per cent.
of the radiation from the spiral. A thin plate of colourless
glass, moreover, transmits 68 per cent. of the radiation from the
hydrogen flame; but when the flame and spiral are employed, 78
per cent. of the heat is transmitted.

For an alcohol flame Knoblauch and Melloni found glass to be
less transparent than for the same flame with a platinum spiral
immersed in it; but Melloni afterwards showed that the result was
not general — that black glass and black mica were
decidedly more diathermic to the radiation from the pure alcohol
flame. Melloni did not explain this, but the reason is now
obvious. The mica and glass owe their blackness to the carbon
diffused through them. This carbon, as first proved by Melloni,
is in some measure transparent to the ultra-red rays, and I have
myself succeeded in transmitting between 40 and 50 per cent. of
the radiation from a hydrogen flame through a layer of carbon
which intercepted the light of an intensely brilliant flame. The
products of combustion of alcohol are carbonic acid and aqueous
vapour, the heat of which is almost wholly ultra-red. For this
radiation, then, the carbon is in a considerable degree
transparent, while for the radiation from the platinum spiral, it
is in a great measure opaque. The platinum wire, therefore. which
augmented the radiation through the pure glass, augmented the
absorption of the black glass and mica.

No more striking or instructive illustration of the influence
of coincidence could be adduced than that furnished by the
radiation from a carbonic oxide flame. Here the product of
combustion is carbonic acid; and on the radiation from this
flame even the ordinary carbonic acid of the atmosphere exerts a
powerful effect. A quantity of the gas, only one-thirtieth of an
atmosphere in density, contained in a polished brass tube four
feet long, intercepts 50 per cent. of the radiation from the
carbonic oxide flame. For the heat emitted by lampblack, olefiant
gas is a far more powerful absorber than carbonic acid; in fact,
for such heat, with one exception, carbonic acid is the most
feeble absorber to be found among the compound gases. Moreover,
for the radiation from a hydrogen flame olefiant gas possesses
twice the absorbent power of carbonic acid, while for the
radiation from the carbonic oxide flame, at a common pressure of
one inch of mercury, the absorption by carbonic acid is more than
twice that of olefiant gas. Thus we establish the coincidence of
period between carbonic acid at a temperature of 20°C. and
carbonic acid at a temperature of over 3000°C., the periods
of oscillation of both the incandescent and the cold gas
belonging to the ultra-red portion of the spectrum.

It will be seen from the foregoing remarks and experiments how
impossible it is to determine the effect of temperature pure and
simple on the transmission of radiant heat if different sources
of heat be employed. Throughout such an examination the same
oscillating atoms ought to be retained. This is done by beating a
platinum spiral by an electric current, the temperature meanwhile
varying between the widest possible limits. Their comparative
opacity to the ultra-red rays shows the general accord of the
oscillating periods of the vapours referred to at the
commencement of this lecture with those of the ultra-red
undulations. Hence, by gradually heating a platinum wire from
darkness up to whiteness, we ought gradually to augment the
discord between it and these vapours, and thus augment the
transmission. Experiment entirely confirms this conclusion.
Formic nether, for example, absorbs 45 per cent. of the radiation
from a platinum spiral heated to barely visible redness; 32 per
cent. of the radiation from the same spiral at a red heat; 26
per cent. of the radiation from a white-hot spiral, and only 21
per cent. when the spiral is brought near its point of fusion.
Remarkable cases of inversion as to transparency also occur. For
barely visible redness formic aether is more opaque than
sulphuric; for a bright red heat both are equally transparent;
while, for a white heat, and still more for a higher temperature,
sulphuric aether is more opaque than formic. This result gives us
a clear view of the relationship of the two substances to the
luminiferous aether. As we introduce waves of shorter period the
sulphuric aether augments most rapidly in opacity; that is to
say, its accord with the shorter waves is greater than that of
the formic. Hence we may infer that the atoms of formic aether
oscillate, on the whole, more slowly than those of sulphuric
aether.

When the source of heat is a Leslie’s cube coated with
lampblack and filled with boiling water, the opacity of formic
aether in comparison with sulphuric is very decided. With this
source also the positions of chloroform and iodide of methyl are
inverted. For a white-hot spiral, the absorption of chloroform
vapour being 10 per cent., that of iodide of methyl is 16; with
the blackened cube as source, the absorption by chloroform is 22
per cent., while that by the iodide of methyl is only 19. This
inversion is not the result of temperature merely; for when a
platinum wire, heated to the temperature of boiling water, is
employed as a source, the iodide continues to be the most
powerful absorber. All the experiments hitherto made go to prove
that from heated lampblack an emission takes place which
synchronises in an especial manner with chloroform. For the cube
at 100′ C., coated with lampblack, the absorption by chloroform
is more than three times that by bisulphide of carbon; for the
radiation from the most luminous portion of a gas-flame the
absorption by chloroform is also considerably in excess of that
by bisulphide of carbon; while, for the flame of a Bunsen’s
burner, from which the incandescent carbon particles are removed
by the free admixture of air, the absorption by bisulphide of
carbon is nearly twice that by chloroform. The removal of the
carbon particles more than doubles the relative transparency of
the chloroform.
Testing, moreover, the radiation from various
parts of the same flame, it was found that for the blue base of
the flame the bisulphide of carbon was most opaque, while for all
other parts of the flame the chloroform was most opaque. For the
radiation from a very small gas flame, consisting of a blue base
and a small white tip, the bisulphide was also most opaque, and
its opacity very decidedly exceeded that of the chloroform when
the source of heat was the flame of bisulphide of carbon.
Comparing the radiation from a Leslie’s cube coated with
isinglass with that from a similar cube coated with lampblack, at
the common temperature of 100°C., it was found that, out of
eleven vapours, all but one absorbed the radiation from the
isinglass most powerfully; the single exception was
chloroform.

It is worthy of remark that whenever, through a change of
source, the position of a vapour as an absorber of radiant heat
was altered, the position of the liquid from which the vapour was
derived underwent a similar change.

It is still a point of difference between eminent
investigators whether radiant heat, up to a temperature of
100°C., is monochromatic or not. Some affirm this; some deny
it. A long series of experiments enables me to state that
probably no two substances at a temperature of 100°C. emit
heat of the same quality. The heat emitted by isinglass, for
example, is different from that emitted by lampblack, and the
heat emitted by cloth, or paper, differs from both. It is also a
subject of discussion whether rock-salt is equally diathermic to
all kinds of calorific rays; the differences affirmed to exist by
some investigators being ascribed by others to differences of
incidence from the various sources employed. MM. de la Provostaye
and Desains maintain the former view, Melloni and M. Knoblauch
maintain the latter. I tested this point without changing
anything but the temperature of the source; its size, distance,
and surroundings remaining the same. The experiments proved
rock-salt to be coloured thermally. It is more opaque, for
example, to the radiation from a barely visible spiral than to
that from a white-hot one.

In regard to the relation of radiation to conduction, if we
define radiation, internal as well as external, as the
communication of motion from the vibrating atoms to the aether,
we may, I think, by fair theoretic reasoning, reach the
conclusion that the best radiators ought to prove the worst
conductors. A broad consideration of the subject shows at once
the general harmony of this conclusion with observed facts.
Organic substances are all excellent radiators; they are also
extremely bad conductors. The moment we pass from the metals to
their compounds we pass from good conductors to bad ones, and
from bad radiators to good ones. Water, among liquids, is
probably the worst conductor; it is the best radiator. Silver,
among solids, is the best conductor; it is the worst radiator.
The excellent researches of MM. de la Provostaye and Desains
furnish a striking illustration of what I am inclined to regard
as a natural law — that those atoms which transfer the
greatest amount of motion to the aether, or, in other words,
radiate most powerfully, are the least competent to communicate
motion to each other, or, in other words, to propagate by
conduction readily.

.

.

.

.

——————–

.

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XVIII. LIFE AND LETTERS OF FARADAY.

1870.

UNDERTAKEN and executed in a reverent and loving spirit, the
work of Dr. Bence Jones makes Faraday the virtual writer of his
own life. Everybody now knows the story of the philosopher’s
birth; that his father was a smith; that he was born at Newington
Butts in 1791; that he ran along the London pavements, a
bright-eyed errand boy, with a load of brown curls upon his head
and a packet of newspapers under his arm; that the lad’s master
was a bookseller and bookbinder — a kindly man, who became
attached to the little fellow, and in due time made him his
apprentice without fee; that during his apprenticeship he found
his appetite for knowledge provoked and strengthened by the books
he stitched and covered. Thus he grew in wisdom and stature to
his year of legal manhood, when he appears in the volumes before
us as a writer of letters, which reveal his occupation,
acquirements, and tone of mind. His correspondent was Mr. Abbott,
a member of the Society of Friends, who, with a forecast of his
correspondent’s greatness, preserved his letters and produced
them at the proper time.

In later years Faraday always carried in his pocket a blank
card, on which he jotted down in pencil his thoughts and
memoranda. He made his notes in the laboratory, in the theatre,
and in the streets. This distrust of his memory reveals itself in
his first letter to Abbot. To a proposition that no new enquiry
should be started between them before the old one had been
exhaustively discussed, Faraday objects. ‘Your notion,’ he says,
‘I can hardly allow, for the following reason: ideas and
thoughts spring up in my mind which are irrevocably lost for want
of noting at the time.’ Gentle as he seemed, he wished to have
his own way, and he had it throughout his life. Differences of
opinion sometimes arose between the two friends, and then they
resolutely faced each other. ‘I accept your offer to fight it out
with joy, and shall in the battle of experience cause not pain,
but, I hope, pleasure.’ Faraday notes his own impetuosity, and
incessantly checks it. There is at times something almost
mechanical in his self-restraint. In another nature it would have
hardened into mere ‘correctness’ of conduct; but his overflowing
affections prevented this in his case. The habit of self control
became a second nature to him at last, and lent serenity to his
later years.

In October 1812 he was engaged by a Mr. De la Roche as a
journeyman bookbinder; but the situation did not suit him. His
master appears to have been an austere and passionate man, and
Faraday was to the last degree sensitive. All his life he
continued so. He suffered at times from dejection; and a certain
grimness, too, pervaded his moods. ‘At present,’ he writes to
Abbott, ‘I am as serious as you can be, and would not scruple to
speak a truth to any human being, whatever repugnance it might
give rise to. Being in this state of mind, I should have
refrained from writing to you, did I not conceive from the
general tenor of your letters that your mind is, at proper times,
occupied upon serious subjects to the exclusion of those that are
frivolous.’ Plainly he had fallen into that stern Puritan mood,
which not only crucifies the affections and lusts of him who
harbours it, but is often a cause of disturbed digestion to his
friends.

About three months after his engagement with De la Roche,
Faraday quitted him and bookbinding together. He had heard Davy,
copied his lectures, and written to him, entreating to be
released from Trade, which he hated, and enabled to pursue
Science. Davy recognised the merit of his correspondent, kept his
eye upon him, and, when occasion offered, drove to his door and
sent in a letter, offering him the post of assistant in the
laboratory of the Royal Institution. He was engaged March 1,
1813, and on the 8th we find him extracting the sugar from
beet-root. He joined the City Philosophical Society which had
been founded by Mr. Tatum in 1808. ‘The discipline was very
sturdy, the remarks very plain, and the results most valuable.’
Faraday derived great profit from this little association. In the
laboratory he had a discipline sturdier still. Both Davy and
himself were at this time frequently cut and bruised by
explosions of chloride of nitrogen. One explosion was so rapid
‘as to blow my hand open, tear away a part of one nail, and make
my fingers so sore that I cannot use them easily.’ In another
experiment ‘the tube and receiver were blown to pieces, I got a
cut on the head, and Sir Humphry a bruise on his hand.’ And again
speaking of the same substance, he says, ‘when put in the pump
and exhausted, it stood for a moment, and then exploded with a
fearful noise. Both Sir H. and I had masks on, but I escaped this
time the best. Sir H. had his face cut in two places about the
chin, and a violent blow on the forehead struck through a
considerable thickness of silk and leather.’ It was this same
substance that blew out the eye of Dulong.

Over and over again, even at this early date, we can discern
the quality which, compounded with his rare intellectual power,
made Faraday a great experimental philosopher. This was his
desire to see facts, and not to rest contented with the
descriptions of them. He frequently pits the eye against the ear,
and affirms the enormous superiority of the organ of vision. Late
in life I have heard him say that he could never fully understand
an experiment until he had seen it. But he did not confine
himself to experiment. He aspired to be a teacher, and reflected
and wrote upon the method of scientific exposition. ‘A
lecturer,’ he observes, ‘should appear easy and collected,
undaunted and unconcerned:’ still ‘his whole behaviour should
evince respect for his audience.’ These recommendations were
afterwards in great part embodied by himself. I doubt his
‘unconcern,’ but his fearlessness was often manifested. It
used to rise within him as a wave, which carried both him and his
audience along with it. On rare occasions also, when he felt
himself and his subject hopelessly unintelligible, he suddenly
evoked a certain recklessness of thought, and, without halting to
extricate his bewildered followers, he would dash alone through
the jungle into which he had unwittingly led them; thus saving
them from ennui by the exhibition of a vigour which, for the time
being, they could neither share nor comprehend.

In October 1813 he quitted England with Sir Humphry and Lady
Davy. During his absence he kept a journal, from which copious
and interesting extracts have been made by Dr. Bence Jones. Davy
was considerate, preferring at times to be his own servant rather
than impose on Faraday duties which he disliked. But Lady Davy
was the reverse. She treated him as an underling; he chafed under
the treatment, and was often on the point of returning home. They
halted at Geneva. De la Rive, the elder, had known Davy in 1799,
and, by his writings in the ‘Bibliothéque
Britannique,’ had been the first to make the English chemist’s
labours known abroad. He welcomed Davy to his country residence
in 1814. Both were sportsmen, and they often went out shooting
together. On these occasions Faraday charged Davy’s gun while De
la Rive charged his own. Once the Genevese philosopher found
himself by the side of Faraday, and in his frank and genial way
entered into conversation with the young man. It was evident that
a person possessing such a charm of manner and such high
intelligence could be no mere servant. On enquiry De la Rive was
somewhat shocked to find that the soi-disant domestique was
really préparateur in the laboratory of the Royal
Institution; and he immediately proposed that Faraday thenceforth
should join the masters instead of the servants at their meals.
To this Davy, probably out of weak deference to his wife,
objected; but an arrangement was come to that Faraday
thenceforward should have his food in his own room. Rumour states
that a dinner in honour of Faraday was given by De la Rive. This
is a delusion; there was no such banquet; but Faraday never
forgot the kindness of the friend who saw his merit when he was a
mere garcon de laboratoire. [Footnote: While
confined last autumn at Geneva by the effects of a fall in the
Alps, my friends, with a kindness I can never forget, did all
that friendship could suggest to render my captivity pleasant to
me. M. de la Rive then wrote out for me the full account, of
which the foregoing is a condensed abstract. It was at the desire
of Dr. Bence Jones that I asked him to do so. The rumour of a
banquet at Geneva illustrates the tendency to substitute for the
youth of 1814 the Faraday of later years.]

He returned in 1815 to the Royal Institution. Here he helped
Davy for years; he worked also for himself, and lectured
frequently at the City Philosophical Society. He took lessons in
elocution, happily without damage to his natural force,
earnestness, and grace of delivery. He was never pledged to
theory, and he changed in opinion as knowledge advanced. With him
life was growth. In those early lectures we hear him say,
‘In knowledge, that man only is to be contemned and
despised who is not in a state of transition.’ And again:
‘Nothing is more difficult and requires more caution than
philosophical deduction, nor is there anything more adverse to
its accuracy than fixity of opinion.’ Not that be was wafted
about by every wind of doctrine; but that he united flexibility
with his strength. In striking contrast with this intellectual
expansiveness was his fixity in religion, but this is a subject
which cannot be discussed here.

Of all the letters published in these volumes none possess a
greater charm than those of Faraday to his wife. Here, as Dr.
Bence Jones truly remarks, ‘he laid open all his mind and
the whole of his character, and what can be made known can
scarcely fail to charm every one by its loveliness, its
truthfulness, and its earnestness.’ Abbott and he sometimes
swerved into wordplay about love; but up to 1820, or thereabouts,
the passion was potential merely. Faraday’s journal indeed
contains entries which show that he took pleasure in the
assertion of his contempt for love; but these very entries
became links in his destiny. It was through them that he became
acquainted with one who inspired him with a feeling which only
ended with his life. His biographer has given us the means of
tracing the varying moods which preceded his acceptance. They
reveal more than the common alternations of light and gloom; at
one moment he wishes that his flesh might melt and that he might
become nothing; at another he is intoxicated with hope. The
impetuosity of his character was then unchastened by the
discipline to which it was subjected in after years. The very
strength of his passion proved for a time a bar to its advance,
suggesting, as it did, to the conscientious mind of Miss Barnard,
doubts of her capability to return it with adequate force. But
they met again and again, and at each successive meeting he found
his heaven clearer, until at length he was able to say,
‘Not a moment’s alloy of this evening’s happiness occurred.
Everything was delightful to the last moment of my stay with my
companion, because she was so.’ The turbulence of doubt subsided,
and a calm and elevating confidence took its place. ‘What can I
call myself,’ he writes to her in a subsequent letter, ‘to convey
most perfectly my affection and love for you? Can I or can truth
say more than that for this world I am yours? Assuredly he made
his profession good, and no fairer light falls upon his character
than that which reveals his relations to his wife. Never, I
believe, existed a manlier, purer, steadier love. Like a burning
diamond, it continued to shed, for six-and-forty years, its white
and smokeless glow.

Faraday was married on June 12, 1821; and up to this date Davy
appears throughout as his friend. Soon afterwards, however,
disunion occurred between them, which, while it lasted, must have
given Faraday intense pain. It is impossible to doubt the honesty
of conviction with which this subject has been treated by Dr.
Bence Jones, and there may be facts known to him, but not
appearing in these volumes, which justify his opinion that Davy
in those days had become jealous of Faraday. This, which is the
prevalent belief, is also reproduced in an excellent article in
the March number of ‘Framer’s Magazine.’ But the best
analysis I can make of the data fails to present Davy in this
light to me. The facts, as I regard them, are briefly these.

In 1820, Oersted of Copenhagen made the celebrated discovery
which connects electricity with magnetism, and immediately
afterwards the acute mind of Wollaston perceived that a wire
carrying a current ought to rotate round its own axis under the
influence of a magnetic pole. In 1821 ‘he tried, but failed, to
realise this result in the laboratory of the Royal Institution.
Faraday was not present at the moment, but he came in immediately
afterwards and heard the conversation of Wollaston and Davy about
the experiment. He had also heard a rumour of a wager that Dr.
Wollaston would eventually succeed.

This was in April. In the autumn of the same year Faraday
wrote a history of electro-magnetism, and repeated for himself
the experiments which he described. It was while thus instructing
himself that he succeeded in causing a wire, carrying an electric
current, to rotate round a magnetic pole. This was not the result
sought by Wollaston, but it was closely related to that
result.

The strong tendency of Faraday’s mind to look upon the
reciprocal actions of natural forces gave birth to his greatest
discoveries; and we, who know this, should be justified in
concluding that, even had Wollaston not preceded him, the result
would have been the same. But in judging Davy we ought to
transport ourselves to his time, and carefully exclude from our
thoughts and feelings that noble subsequent life, which would
render simply impossible the ascription to Faraday of anything
unfair. It would be unjust to Davy to put our knowledge in the
place of his, or to credit him with data which he could not have
possessed. Rumour and fact had connected the name of Wollaston
with these supposed interactions between magnets and currents.
When, therefore, Faraday in October published his successful
experiment, without any allusion to Wollaston, general, though
really ungrounded, criticism followed. I say ungrounded because,
firstly, Faraday’s experiment was not that of Wollaston, and
secondly, Faraday, before he published it, had actually called
upon Wollaston, and not finding him at home, did not feel himself
authorised to mention his name.

In December, Faraday published a second paper on the same
subject, from which, through a misapprehension, the name of
Wollaston was also omitted. Warburton and others thereupon
affirmed that Wollaston’s ideas had been appropriated without
acknowledgment, and it is plain that Wollaston himself, though
cautious in his utterance, was also hurt. Censure grew till it
became intolerable. ‘I hear,’ writes Faraday to his friend
Stodart, ‘every day more and more of these sounds, which,
though only whispers to me, are, I suspect, spoken aloud among
scientific men.’ He might have written explanations and defences,
but he went straighter to the point. He wished to see the
principals face to face — to plead his cause before them
personally. There was a certain vehemence in his desire to do
this. He saw Wollaston, he saw Davy, he saw Warburton; and I am
inclined to think that it was the irresistible candour and truth
of character which these viva voce defences revealed, as
much as the defences themselves, that disarmed resentment at the
time.

As regards Davy, another cause of dissension arose in 1823. In
the spring of that year Faraday analysed the hydrate of chlorine,
a substance once believed to be the element chlorine, but proved
by Davy to be a compound of that element and water. The analysis
was looked over by Davy, who then and there suggested to Faraday
to heat the hydrate in a closed glass tube. This was done, the
substance was decomposed, and one of the products of
decomposition was proved by Faraday to be chlorine liquefied by
its own pressure. On the day of its discovery he communicated
this result to Dr. Paris. Davy, on being informed of it,
instantly liquefied another gas in the same way. Having struck
thus into Faraday’s enquiry, ought he not to have left the matter
in Faraday’s hands? I think he ought. But, considering his
relation to both Faraday and the hydrate of chlorine, Davy, I
submit, may be excused for thinking differently. A father is not
always wise enough to see that his son has ceased to be a boy,
and estrangement on this account is not rare; nor was Davy wise
enough to discern that Faraday had passed the mere assistant
stage, and become a discoverer. It is now hard to avoid
magnifying this error. But had Faraday died or ceased to work at
this time, or had his subsequent life been devoted to
money-getting, instead of to research, would anybody now dream of
ascribing jealousy to Davy? Assuredly not. Why should he be
jealous? His reputation at this time was almost without a
parallel: his glory was without a cloud. He had added to his
other discoveries that of Faraday, and after having been his
teacher for seven years, his language to him was this: ‘It gives
me great pleasure to hear that you are comfortable at the Royal
Institution, and I trust that you will not only do something good
and honourable for yourself, but also for science.’ This is not
the language of jealousy, potential or actual. But the chlorine
business introduced irritation and anger, to which, and not to
any ignobler motive, Davy’s opposition to the election of Faraday
to the Royal Society is, I am persuaded, to be ascribed.

These matters are touched upon with perfect candour, and
becoming consideration, in the volumes of Dr. Bence Jones; but in
‘society’ they are not always so handled. Here a name of
noble intellectual associations is surrounded by injurious
rumours which I would willingly scatter for ever. The pupil’s
magnitude, and the splendour of his position, are too great and
absolute to need as a foil the humiliation of his master.
Brothers in intellect, Davy and Faraday, however, could never
have become brothers in feeling; their characters were too
unlike. Davy loved the pomp and circumstance of fame; Faraday the
inner consciousness that he had fairly won renown. They were both
proud men. But with Davy pride projected itself into the outer
world; while with Faraday it became a steadying and dignifying
inward force. In one great particular they agreed. Each of them
could have turned his science to immense commercial profit, but
neither of them did so. The noble excitement of research, and the
delight of discovery, constituted their reward. I commend them to
the reverence which great gifts greatly exercised ought to
inspire. They were both ours; and through the coming centuries
England will be able to point with just pride to the possession
of such men.

——————–

.

The first volume of the ‘Life and Letters’ reveals to us the
youth who was to be father to the man. Skilful, aspiring,
resolute, he grew steadily in knowledge and in power. Consciously
or unconsciously, the relation of Action to Reaction was ever
present to Faraday’s mind. It had been fostered by his discovery
of Magnetic Rotations, and it planted in him more daring ideas of
a similar kind. Magnetism he knew could be evoked by electricity,
and he thought that electricity, in its turn, ought to be capable
of evolution by magnetism. On August 29, 1831, his experiments on
this subject began. He had been fortified by previous trials,
which, though failures, had begotten instincts directing him
towards the truth. He, like every strong worker, might at times
miss the outward object, but he always gained the inner light,
education, and expansion. Of this Faraday’s life was a constant
illustration. By November be had discovered and colligated a
multitude of the most wonderful and unexpected phenomena. He had
generated currents by currents; currents by magnets, permanent
and transitory; and he afterwards generated currents by the earth
itself. Arago’s ‘Magnetism of Rotation,’ which had for years
offered itself as a challenge to the best scientific intellects
of Europe, now fell into his hands. It proved to be a beautiful,
but still special, illustration of the great principle of
Magneto-electric Induction. Nothing equal to this latter, in the
way of pure experimental enquiry, had previously been
achieved.

Electricities from various sources were next examined, and
their differences and resemblances revealed. He thus assured
himself of their substantial identity. He then took up
Conduction, and gave many striking illustrations of the influence
of Fusion on Conducting Power. Renouncing professional work, from
which at this time he might have derived an income of many
thousands a year, he poured his whole momentum into his
researches. He was long entangled in Electrochemistry. The light
of law was for a time obscured by the thick umbrage of novel
facts; but he finally emerged from his researches with the great
principle of Definite Electro-chemical Decomposition in his
hands. If his discovery of Magneto-electricity may be ranked with
that of the pile by Volta, this new discovery may almost stand
beside that of Definite Combining Proportions in Chemistry. He
passed on to Static Electricity — its Conduction,
Induction, and Mode of Propagation. He discovered and illustrated
the principle of Inductive Capacity; and, turning to theory, he
asked himself how electrical attractions and repulsions are
transmitted. Are they, like gravity, actions at a distance, or do
they require a medium? If the former, then, like gravity, they
will act in straight lines; if the latter, then, like sound or
light, they may turn a corner. Faraday held — and his views
are gaining ground — that his experiments proved the fact
of curvilinear propagation, and hence the operation of a medium.
Others denied this; but none can deny the profound and
philosophic character of his leading thought. [Footnote:
In a very remarkable paper published in Poggendorff’s
‘Annalen’ for 1857, Werner Siemens accepts and develops
Faraday’s theory of Molecular Induction.]
The first volume
of the Researches contains all the papers here referred to.

Faraday had heard it stated that henceforth physical
discoveries would be made solely by the aid of mathematics; that
we had our data, and needed only to work deductively. Statements
of a similar character crop out from time to time in our day.
They arise from an imperfect acquaintance with the nature,
present condition, and prospective vastness of the field of
physical enquiry. The tendency of natural science doubtless is to
bring all physical phenomena under the dominion of mechanical
laws; to give them, in other words, mathematical expression. But
our approach to this result is asymptotic; and for ages to come
— possibly for all the ages of the human race —
Nature will find room for both the philosophical experimenter and
the mathematician. Faraday entered his protest against the
foregoing statement by labelling his investigations
‘Experimental Researches in Electricity.’ They were
completed in 1854, and three volumes of them have been published.
For the sake of reference, he numbered every paragraph, the last
number being 3362. In 1859 he collected and published a fourth
volume of papers, under the title, ‘Experimental Researches in
Chemistry and Physics.’ Thus did this apostle of experiment
illustrate its power, and magnify his office.

The second volume of the Researches embraces memoirs on the
Electricity of the Gymnotus; on the Source of Power in the
Voltaic Pile; on the Electricity evolved by the Friction of Water
and Steam, in which the phenomena and principles of Sir William
Armstrong’s Hydro-electric machine are described and developed; a
paper on Magnetic Rotations, and Faraday’s letters in relation to
the controversy it aroused. The contribution of most permanent
value here, is that on the Source of Power in the Voltaic Pile.
By it the Contact Theory, pure and simple, was totally
overthrown, and the necessity of chemical action to the
maintenance of the current demonstrated.

The third volume of the Researches opens with a memoir
entitled ‘The Magnetisation of Light,’ and the Illumination
of Magnetic Lines of Force.’ It is difficult even now to affix a
definite meaning to this title; but the discovery of the rotation
of the plane of polarisation, which it announced, seems pregnant
with great results. The writings of William Thomson on the
theoretic aspects of the discovery; the excellent electrodynamic
measurements of Wilhelm Weber, which are models of experimental
completeness and skill; Weber’s labours in conjunction with his
lamented friend Kohlrausch — above all, the researches of
Clerk Maxwell on the Electro-magnetic Theory of Light —
point to that wonderful and mysterious medium, which is the
vehicle of light and radiant heat, as the probable basis also of
magnetic and electric phenomena. The hope of such a connection
was first raised by the discovery here referred to.
[Footnote: A letter addressed to me by Professor Weber on
March 18 last contains the following reference to the connection
here mentioned: ‘Die Hoffnung einer solchen Combination ist durch
Faraday’s Entdeckung der Drehung der Polarisationsebene durch
magnetische Directionskraft zuerst, und sodann durch die
Uebereinstimmung derjenigen Geschwindigkeit, welche das
Verhaeltniss der electro-dynamischen Einheit zur
electro-statischen ausdrueckt, mit der Geschwindigkeit des Lichts
angeregt worden; und mir scheint von allen Versuchen, welche zur
Verwirklichung dieser Hoffnung gemacht worden sind, das von Herrn
Maxwell gemachte am erfolgreichsten.’]
Faraday himself
seemed to cling with particular affection to this discovery. He
felt that there was more in it than he was able to unfold. He
predicted that it would grow in meaning with the growth of
science. This it has done; this it is doing now. Its right
interpretation will probably mark an epoch in scientific
history.

Rapidly following it is the discovery of Diamagnetism, or the
repulsion of matter by a magnet. Brugmans had shown that bismuth
repelled a magnetic needle. Here he stopped. Le Bailliff proved
that antimony did the same. Here he stopped. Seebeck, Becquerel,
and others, also touched the discovery. These fragmentary gleams
excited a momentary curiosity and were almost forgotten, when
Faraday independently alighted on the same facts; and, instead of
stopping, made them the inlets to a new and vast region of
research. The value of a discovery is to be measured by the
intellectual action it calls forth; and it was Faraday’s good
fortune to strike such lodes of scientific truth as give
occupation to some of the best intellects of our age.

The salient quality of Faraday’s scientific character reveals
itself from beginning to end of these volumes; a union of ardour
and patience — the one prompting the attack, the other
holding him on to it, till defeat was final or victory assured.
Certainty in one sense or the other was necessary to his peace of
mind. The right method of investigation is perhaps
incommunicable; it depends on the individual rather than on the
system, and the mark is missed when Faraday’s researches are
pointed to as merely illustrative of the power of the inductive
philosophy. The brain may be filled with that philosophy; but
without the energy and insight which this man possessed, and
which with him were personal and distinctive, we should never
rise to the level of his achievements. His power is that of
individual genius, rather than of philosophic method; the energy
of a strong soul expressing itself after its own fashion, and
acknowledging no mediator between it and Nature.

The second volume of the ‘Life and Letters,’ like the first,
is a historic treasury as regards Faraday’s work and character,
and his scientific and social relations. It contains letters from
Humboldt, Herschel, Hachette, De la Rive, Dumas, Liebig, Melloni,
Becquerel, Oersted, Plucker, Du Bois Reymond, Lord Melbourne,
Prince Louis Napoleon, and many other distinguished men. I notice
with particular pleasure a letter from Sir John Herschel, in
reply to a sealed packet addressed to him by Faraday, but which
he had permission to open if he pleased. The packet referred to
one of the many unfulfilled hopes which spring up in the minds of
fertile investigators :—

‘Go on and prosper, “from strength to strength,” like a victor
marching with assured step to further conquests; and be certain
that no voice will join more heartily in the peans that already
begin to rise, and will speedily swell into a shout of triumph,
astounding even to yourself, than that of J. F. W. Herschel.’

Faraday’s behaviour to Melloni in 1835 merits a word of
notice. The young man was a political exile in Paris. He had
newly fashioned and applied the thermo-electric pile, and had
obtained with it results of the greatest importance. But they
were not appreciated. With the sickness of disappointed hope
Melloni waited for the report of the Commissioners, appointed by
the Academy of Sciences to examine the Primier. At length he
published his researches in the ‘Annales de Chimie.’ They thus
fell into the hands of Faraday, who, discerning at once their
extraordinary merit, obtained for their author the Rumford Medal
of the Royal Society. A sum of money always accompanies this
medal; and the pecuniary help was, at this time, even more
essential than the mark of honour to the young refugee. Melloni’s
gratitude was boundless :—

‘Et vous, monsieur,’ he writes to Faraday, ‘qui appartenez
à une société à laquelle je n’avais
rien offert, vous qui me connaissiez à peine de nom; vous
n’avez pas demandé si j’avais des ennemis faibles ou
puissants, ni calculé quel en était le nombre; mais
vous avez parlé pour l’opprimé étranger,
pour celui qui n’avait pas le moindre droit à tant de
bienveillance, et vos paroles ont été accueillies
favorablement par des collègues consciencieux! Je
reconnais bien là des hommes dignes de leur noble mission,
les véritable représentants de la science d’un pays
libre et généreux.’

Within the prescribed limits of this article it would be
impossible to give even the slenderest summary of Faraday’s
correspondence, or to carve from it more than the merest
fragments of his character. His letters, written to Lord
Melbourne and others in 1836, regarding his pension, illustrate
his uncompromising independence. The Prime Minister had offended
him, but assuredly the apology demanded and given was complete. I
think ‘it certain that, notwithstanding the very full account of
this transaction given by Dr. Bence Jones, motives and influences
were at work which even now are not entirely revealed. The
minister was bitterly attacked, but he bore the censure of the
press with great dignity. Faraday, while he disavowed having
either directly or indirectly furnished the matter of those
attacks, did not publicly exonerate the Premier. The Hon.
Caroline Fox had proved herself Faraday’s ardent friend, and it
was she who had healed the breach between the philosopher and the
minister. She manifestly thought that Faraday ought to have come
forward in Lord Melbourne’s defence, and there is a flavour of
resentment in one of her letters to him on the subject. No doubt
Faraday had good grounds for his reticence, but they are to me
unknown.

In 1841 his health broke down utterly, and he went to
Switzerland with his wife and brother-in-law. His bodily vigour
soon revived, and he accomplished feats of walking respectable
even for a trained mountaineer. The published extracts from his
Swiss journal contain many beautiful and touching allusions. Amid
references to the tints of the Jungfrau, the blue rifts of the
glaciers, and the noble Niesen towering over the Lake of Thun, we
come upon the charming little scrap which I have elsewhere
quoted: ‘Clout-nail making goes on here rather considerably, and
is a very neat and pretty operation to observe. I love a smith’s
shop and anything relating to smithery. My father was a smith.’
This is from his journal; but he is unconsciously speaking to
somebody — perhaps to the world.

His description of the Staubbach, Giessbach, and of the scenic
effects of sky and mountain, are all fine and sympathetic. But
amid it all, and in reference to it all, he tells his sister that
‘true enjoyment is from within, not from without.’ In those days
Agassiz was living under a slab of gneiss on the glacier of the
Aar. Faraday met Forbes at the Grimsel, and arranged with him an
excursion to the ‘Hôtel des Neufchâtelois’; but
indisposition put the project out.

From the Fort of Ham, in 1843, Faraday received a letter
addressed to him by Prince Louis Napoleon Bonaparte. He read this
letter to me many years ago, and the desire, shown in various
ways by the French Emperor, to turn modern science to account,
has often reminded me of it since. At the age of thirty-five the
prisoner of Ham speaks of ‘rendering his captivity less sad by
studying the great discoveries’ which science owes to Faraday;
and he asks a question which reveals his cast of thought at the
time: ‘What is the most simple combination to give to a voltaic
battery, in order to produce a spark capable of setting fire to
powder under water or under ground?’ Should the necessity arise,
the French Emperor will not lack at the outset the best
appliances of modern science; while we, I fear, shall have to
learn the magnitude of the resources we are now neglecting amid
the pangs of actual war.’ [Footnote: The ‘science’ has
since been applied, with astonishing effect, by those who had
studied it far more thoroughly than the Emperor of the French. We
also, I am happy to think, have improved the time since the above
words were written [1878].]

.

One turns with renewed pleasure to Faraday’s letters to his
wife, published in the second volume. Here surely the loving
essence of the man appears more distinctly than anywhere else.
From the house of Dr. Percy, in Birmingham, he writes thus
:—

‘Here — even here the moment I leave the table, I wish I
were with you IN QUIET. Oh, what happiness is ours! My runs into
the world in this way only serve to make me esteem that happiness
the more.’

And again:

‘We have been to a grand conversazione in the town-hall, and I
have now returned to my room to talk with you, as the pleasantest
and happiest thing that I can do. Nothing rests me so much as
communion with you. I feel it even now as I write, and catch
myself saying the words aloud as I write them.’

Take this, moreover, as indicative of his love for Nature:

After writing, I walk out in the evening hand in
hand with my dear wife to enjoy the sunset; for to me who love
scenery, of all that I have seen or can see, there is none
surpasses that of heaven. A glorious sunset brings with it a
thousand thoughts that delight me.’

Of the numberless lights thrown upon him by the Life and
Letters,’ some fall upon his religion. In a letter to Lady
Lovelace, he describes himself as belonging to ‘a very small and
despised sect of Christians, known, if known at all, as
Sandemanians, and our hope is founded on the faith that is in
Christ.’ He adds: ‘I do not think it at all necessary to
tie the study of the natural sciences and religion together, and
in my intercourse with my fellow-creatures, that which is
religious, and that which is philosophical, have ever been two
distinct things.’ He saw clearly the danger of quitting his
moorings, and his science acted indirectly as the safeguard of
his faith. For his investigations so filled his mind as to leave
no room for sceptical questionings, thus shielding from the
assaults of philosophy, the creed of his youth. His religion was
constitutional and hereditary. It was implied in the eddies of
his blood and in the tremors of his brain; and, however its
outward and visible form might have changed, Faraday would still
have possessed its elemental constituents — awe, reverence,
truth, and love.

It is worth enquiring how so profoundly religious a mind, and
so great a teacher, would be likely to regard our present
discussions on the subject of education. Faraday would be a
‘secularist’ were he now alive. He had no sympathy with
those who contemn knowledge unless it be accompanied by dogma. A
lecture delivered before the City Philosophical Society in 1818,
when be was twenty-six years of age, expresses the views
regarding education which he entertained to the end of his life.
‘First, then,’ he says, ‘all theological
considerations are banished from the society, and of course from
my remarks; and whatever I may say has no reference to a future
state, or to the means which are to be adopted in this world in
anticipation of it. Next, I have no intention of substituting
anything for religion, but I wish to take that part of human
nature which is independent of it. Morality, philosophy,
commerce, the various institutions and habits of society, are
independent of religion, and may exist either with or without it.
They are always the same, and can dwell alike in the breasts of
those who, from opinion, are entirely opposed in the set of
principles they include in the term religion, or in those who
have none.

‘To discriminate more closely, if possible, I will observe
that we have no right to judge religious opinions; but the human
nature of this evening is that part of man which we have a right
to judge. And I think it will be found on examination, that this
humanity — as it may perhaps be called — will accord
with what I have before described as being in our own hands so
improvable and perfectible.’

In an old journal I find the following remarks on one of my
earliest dinners with Faraday: ‘At two o’clock he came down for
me. He, his niece, and myself, formed the party, “I never give
dinners,” he said. “I don’t know how to give dinners, and I never
dine out. But I should not like my friends to attribute this to a
wrong cause. I act thus for the sake of securing time for work,
and not through religious motives, as some imagine.” He said
grace. I am almost ashamed to call his prayer a “saying Of
grace.” In the language of Scripture, it might be described as
the petition of a son, into whose heart God had sent the Spirit
of His Son, and who with absolute trust asked a blessing from his
father. We dined on roast beef, Yorkshire pudding, and potatoes;
drank sherry, talked of research and its requirements, and of his
habit of keeping himself free from the distractions of society.
He was bright and joyful — boy-like, in fact, though he is
now sixty-two. His work excites admiration, but contact with him
warms and elevates the heart. Here, surely, is a strong man. I
love strength; but let me not forget the example of its union
with modesty, tenderness, and sweetness, in the character of
Faraday.’

Faraday’s progress in discovery, and the salient points of his
character, are well brought out by the wise choice of letters and
extracts published in the volumes before us. I will not call the
labours of the biographer final. So great a character will
challenge reconstruction. In the coming time some sympathetic
spirit, with the requisite strength, knowledge, and solvent
power, will, I doubt not, render these materials plastic, give
them more perfect organic form, and send through them, with less
of interruption, the currents of Faraday’s life. ‘He was too good
a man,’ writes his present biographer, ‘for me to estimate
rightly, and too great a philosopher for me to understand
thoroughly.’ That may be: but the reverent affection to which we
owe the discovery, selection, and arrangement of the materials
here placed before us, is probably a surer guide than mere
literary skill. The task of the artist who may wish in future
times to reproduce the real though unobtrusive grandeur, the
purity, beauty, and childlike simplicity of him whom we have
lost, will find his chief treasury already provided for him by
Dr. Bence Jones’s labour of love.

.

.

.

.

——————–

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XIX. THE COPLEY MEDALIST OF 1870.

THIRTY years ago
Electro-magnetism was looked to as a motive power, which might
possibly compete with steam. In centres of industry, such as
Manchester, attempts to investigate and apply this power were
numerous. This is shown by the scientific literature of the time.
Among others Mr. James Prescot Joule, a resident of Manchester,
took up the subject, and, in a series of papers published in
Sturgeon’s ‘Annals of Electricity’ between 1839 and 1841,
described various attempts at the construction and perfection of
electro-magnetic engines. The spirit in which Mr. Joule pursued
these enquiries is revealed in the following extract: ‘I am
particularly anxious,’ he says, ‘to communicate any new
arrangement in order, if possible, to forestall the monopolising
designs of those who seem to regard this most interesting subject
merely in the light of pecuniary speculation.’ He was naturally
led to investigate the laws of electro-magnetic attractions, and
in 1840 he announced the important principle that the attractive
force exerted by two electromagnets, or by an electro-magnet and
a mass of annealed iron, is directly proportional to the square
of the strength of the magnetising current; while the attraction
exerted between, an electro-magnet and the pole of a permanent
steel magnet, varies simply as the strength of the current. These
investigations were conducted independently of, though a little
subsequently to, the celebrated enquiries of Henry, Jacobi, and
Lenz and Jacobi, on the same subject.

On December 17, 1840, Mr. Joule communicated to the Royal
Society a paper on the production of heat by Voltaic electricity.
In it he announced the law that the calorific effects of equal
quantities of transmitted electricity are proportional to the
resistance overcome by the current, whatever may be the length,
thickness, shape, or character of the metal which closes the
circuit; and also proportional to the square of the quantity of
transmitted electricity. This is a law of primary importance. In
another paper, presented to, but declined by, the Royal Society,
he confirmed this law by new experiments, and materially extended
it. He also executed experiments on the heat consequent on the
passage of Voltaic electricity through electrolytes, and found,
in all cases, that the heat evolved by the proper action of any
Voltaic current is proportional to the square of the intensity of
that current, multiplied by the resistance to conduction which it
experiences. From this law he deduced a number of conclusions of
the highest importance to electrochemistry.

It was during these enquiries, which are marked throughout by
rare sagacity and originality, that the great idea of
establishing quantitative relations between Mechanical Energy and
Heat arose and assumed definite form in his mind. In 1843 Mr.
Joule read before the meeting of the British Association at Cork
a. paper’ On the Calorific Effects of Magneto-Electricity, and on
the Mechanical Value of Heat.’ Even at the present day this
memoir is tough reading, and at the time it was written it must
have appeared hopelessly entangled. This, I should think, was the
reason why Faraday advised Mr. Joule not to submit the paper to
the Royal Society. But its drift and results are summed up in
these memorable words by its author, written some time
subsequently: ‘In that paper it was demonstrated experimentally,
that the mechanical power exerted in turning a magneto-electric
machine is converted into the heat evolved by the passage of the
currents of induction through its coils; and, on the other hand,
that the motive power of the electromagnetic engine is obtained
at the expense of the heat due to the chemical reaction of the
battery by which it is worked.’ [Footnote: Phil. Mag. May,
1845.]
It is needless to dwell upon the weight and
importance of this statement.

Considering the imperfections incidental to a first
determination, it is not surprising that the ‘mechanical values
of heat,’ deduced from the different series of experiments
published in 1843, varied widely from each other. The lowest
limit was 587, and the highest 1,026 foot-pounds, for 1 degree
Fahr. of temperature.

One noteworthy result of his enquiries, which was pointed out
at the time by Mr. Joule, had reference to the exceedingly small
fraction of the heat actually converted into useful effect in the
steam-engine. The thoughts of the celebrated Julius Robert Mayer,
who was then engaged in Germany upon the same question, had moved
independently in the same groove; but to his labours due
reference will be made on a future occasion. [Footnote:
See the next Fragment.]
In the memoir now referred to, Mr.
Joule also announced that he had proved heat to be evolved during
the passage of water through narrow tubes; and he deduced from
these experiments an equivalent of 770 foot-pounds, a figure
remarkably near the one now accepted. A detached statement
regarding the origin and convertibility of animal heat strikingly
illustrates the penetration of Mr. Joule, and his mastery of
principles, at the period now referred to. A friend had mentioned
to him Haller’s hypothesis, that animal heat might arise from the
friction of the blood in the veins and arteries. ‘It is
unquestionable,’ writes Mr. Joule,’ that heat is produced by such
friction; but it must be understood that the mechanical force
expended in the friction is a part of the force of affinity which
causes the venous blood to unite with oxygen, so that the whole
heat of the system must still be referred to the chemical
changes. But if the animal were engaged in turning a piece of
machinery, or in ascending a mountain, I apprehend that in
proportion to the muscular effort put forth for the purpose, a
diminution of the heat evolved in the system by a given chemical
action would be experienced.’ The italics in this memorable
passage, written, it is to be remembered, in 1843, are Mr.
Joule’s own.

The concluding paragraph of this British Association paper
equally illustrates his insight and precision, regarding the
nature of chemical and latent heat. ‘I had,’ he writes,
‘endeavoured to prove that when two atoms combine together,
the heat evolved is exactly that which would have been evolved by
the electrical current due to the chemical action taking place,
and is therefore proportional to the intensity of the chemical
force causing the atoms to combine. I now venture to state more
explicitly, that it is not precisely the attraction of affinity,
but rather the mechanical force expended by the atoms in falling
towards one another, which determines the intensity of the
current, and, consequently, the quantity of heat evolved; so that
we have a simple hypothesis by which we may explain why heat is
evolved so freely in the combination of gases, and by which
indeed we may account “latent heat” as a mechanical power,
prepared for action, as a watch-spring is when wound up. Suppose,
for the sake of illustration, that 8 lbs. of oxygen and 1 lb. of
hydrogen were presented to one another in the gaseous state, and
then exploded; the heat evolved would be about 1 degree Fahr. in
60,000 lbs. of water, indicating a mechanical force, expended in
the combination, equal to a weight of about 50,000,000 lbs.
raised to the height of one foot. Now if the oxygen and hydrogen
could be presented to each other in a liquid state, the heat of
combination would be less than before, because the atoms in
combining would fall through less space.’ No words of mine are
needed to point out the commanding grasp of molecular physics, in
their relation to the mechanical theory of heat, implied by this
statement.

Perfectly assured of the importance of the principle which his
experiments aimed at establishing, Mr. Joule did not rest content
with results presenting such discrepancies as those above
referred to. He resorted in 1844 to entirely new methods, and
made elaborate experiments on the thermal changes produced in air
during its expansion: firstly, against. a pressure, and therefore
performing work; secondly, against no pressure, and therefore
performing no work. He thus established anew the relation between
the heat consumed and the work done. From five different series
of experiments he deduced five different mechanical equivalents,
the agreement between them being far greater than that attained
in his first experiments. The mean of them was 802 foot-pounds.
From experiments with water agitated by a paddle-wheel, he
deduced, in 1845, an equivalent of 890 foot-pounds. In 1847 he
again operated upon water and sperm-oil, agitated them by a
paddle-wheel, determined their elevation of temperature, and the
mechanical power which produced it. From the one he derived an
equivalent of 781.6 foot-pounds; from the other an equivalent of
782.1 foot-pounds. The mean of these two very close
determinations is 781.8 foot-pounds.

By this time the labours of the previous ten years had made
Mr. Joule completely master of the conditions essential to
accuracy and success. Bringing his ripened experience to bear
upon the subject, he executed in 1849 a series of 40 experiments
on the friction of water, 50 experiments on the friction of
mercury, and 20 experiments on the friction of plates of
cast-iron. He deduced from these experiments our present
mechanical equivalent of heat, justly recognised all over the
world as ‘Joule’s equivalent.’

There are labours so great and so pregnant in consequences,
that they are most highly praised when they are most simply
stated. Such are the labours of Mr. Joule. They constitute the
experimental foundation of a principle of incalculable moment,
not only to the practice, but still more to the philosophy of
Science. Since the days of Newton, nothing more important than
the theory, of which Mr. Joule is the experimental demonstrator,
has been enunciated.

I have omitted all reference to the numerous minor papers with
which Mr. Joule has enriched scientific literature. Nor have I
alluded to the important investigations which he has conducted
jointly with Sir William Thomson. But sufficient, I think, has
been here said to show that, in conferring upon Mr. Joule the
highest honour of the Royal Society, the Council paid to genius
not only a well-won tribute, but one which had been fairly earned
twenty years previously. [Footnote: Lord Beaconsfield has
recently honoured himself and England by bestowing an annual
pension of 200 pounds on Dr. Joule.]

.

.

.

.

——————–

.

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XX. THE COPLEY MEDALIST OF 1871.

DR. JULIUS ROBERT MAYER was
educated for D the medical profession. In the summer of 1840, as
he himself informs us, he was at Java, and there observed that
the venous blood of some of his patients had a singularly bright
red colour. The observation riveted his attention; he reasoned
upon it, and came to the conclusion that the brightness of the
colour was due to the fact that a less amount of oxidation
sufficed to keep up the temperature of the body in a hot climate
than in a cold one. The darkness of the venous blood he regarded
as the visible sign of the energy of the oxidation.

It would be trivial to remark that accidents such as this,
appealing to minds prepared for them, have often led to great
discoveries. Mayer’s attention was thereby drawn to the whole
question of animal heat. Lavoisier had ascribed this heat to the
oxidation of the food. ‘One great principle,’ says Mayer,
‘of the physiological theory of combustion, is that under all
circumstances the same amount of fuel yields, by its perfect
combustion, the same amount of heat; that this law holds good
even for vital processes; and that hence the living body,
notwithstanding all its enigmas and wonders, is incompetent to
generate heat out of nothing.’

But beyond the power of generating internal heat, the animal
organism can also generate heat outside of itself. A blacksmith,
for example, by hammering can heat a nail, and a savage by
friction can warm wood to its point of ignition. Now, unless we
give up the physiological axiom that the living body cannot
create heat out of nothing, ‘we are driven,’ says Mayer,
‘to the conclusion that it is the total heat generated
within and without that is to be regarded as the true calorific
effect of the matter oxidised in the body.’

From this, again, he inferred that the heat generated
externally must stand in a fixed relation to the work expended in
its production. For, supposing the organic processes to remain
the same; if it were possible, by the mere alteration of the
apparatus, to generate different amounts of heat by the same
amount of work, it would follow that the oxidation of the same
amount of material would sometimes yield a less, sometimes a
greater, quantity of heat. ‘Hence,’ says Mayer, ‘that
a fixed relation subsists between heat and work, is a postulate
of the physiological theory of combustion.’

This is the simple and natural account, given subsequently by
Mayer himself, of the course of thought started by his
observation in Java. But the conviction once formed, that an
unalterable relation subsists between work and heat, it was:
inevitable that Mayer should seek to express it numerically. It
was also inevitable that a mind like his, having raised itself to
clearness on this important point, should push forward to
consider the relationship of natural forces generally. At the
beginning of 1842 his work had made considerable progress; but he
had become physician to the town of Heilbronn, and the duties of
his profession limited the time which he could devote to purely
scientific enquiry. He thought it wise, therefore, to secure
himself against accident, and in the spring of 1842 wrote to
Liebig, asking him to publish in his ‘Annalen’ a brief
preliminary notice of the work then accomplished. Liebig did so,
and Dr. Mayer’s first paper is contained in the May number of the
‘Annalen’ for 1842.

Mayer had reached his conclusions by reflecting on the complex
processes of the living body; but his first step in public was to
state definitely the physical principles on which his
physiological deductions were to rest. He begins, therefore, with
the forces of inorganic nature. He finds in the universe two
systems of causes which are not mutually convertible; — the
different kinds of matter and the different forms of force. The
first quality of both he affirms to be indestructibility. A force
cannot become nothing, nor can it arise from nothing. Forces are
convertible but not destructible. In the terminology of his time,
he then gives clear expression to the ideas of potential and
dynamic energy, illustrating his point by a weight resting upon
the earth, suspended at a height above the earth, and actually
falling to the earth. He next fixes his attention on cases where
motion is apparently destroyed, without producing other motion;
on the shock of inelastic bodies, for example. Under what form
does the vanished motion maintain itself? Experiment alone, says
Mayer, can help us here. He warms water by stirring it; he refers
to the force expended in overcoming friction. Motion in both
cases disappears; but heat is generated, and the quantity
generated is the equivalent of the motion destroyed. ‘Our
locomotives,’ he observes with extraordinary sagacity, ‘may
be compared to distilling apparatus: the heat beneath the boiler
passes into the motion of the train, and is again deposited as
heat in the axles and wheels.

A numerical solution of the relation between heat and work was
what Mayer aimed at, and towards the end of his first paper he
makes the attempt. It was known that a definite amount of air, in
rising one degree in temperature, can take up two different
amounts of heat. If its volume be kept constant, it takes up one
amount: if its pressure be kept constant it takes up a different
amount. These two amounts are called the specific heat under
constant volume and under constant pressure. The ratio of the
first to the second is as 1: 1.421. No man, to my knowledge,
prior to Dr. Mayer, penetrated the significance of these two
numbers. He first saw that the excess 0.421 was not, as then
universally supposed, heat actually lodged in the gas, but heat
which had been actually consumed by the gas in expanding against
pressure. The amount of work here performed was accurately known,
the amount of heat consumed was also accurately known, and from
these data Mayer determined the mechanical equivalent of heat.
Even in this first paper he is able to direct attention to the
enormous discrepancy between the theoretic power of the fuel
consumed in steam-engines, and their useful effect.

Though this paper contains but the germ of his further
labours, I think it may be safely assumed that, as regards the
mechanical theory of heat, this obscure Heilbronn physician, in
the year 1842, was in advance of all the scientific men of the
time.

Having, by the publication of this paper, secured himself
against what he calls ‘Eventualitaeten,’ he devoted every hour of
his spare time to his studies, and in 1845 published a memoir
which far transcends his first one in weight and fulness, and,
indeed, marks an epoch in the history of science. The title of
Mayer’s first paper was, ‘Remarks on the Forces of
Inorganic Nature.’ The title of his second great essay was,
‘Organic Motion in its Connection with Nutrition.’ In it he
expands and illustrates the physical principles laid down in his
first

brief paper. He goes fully through the calculation of the
mechanical equivalent of heat. He calculates the performances of
steam-engines, and finds that 100 lbs. of coal, in a good working
engine, produce only the same amount of heat as 95 lbs. in an
unworking one; the 5 missing lbs. having been converted into
work. He determines the useful effect of gunpowder, and finds
nine per cent. of the force of the consumed charcoal invested on
the moving ball. He records observations on the heat generated in
water agitated by the pulping engine of a paper manufactory, and
calculates the equivalent of that heat in horse-power. He
compares chemical combination with mechanical combination —
the union of atoms with the union of falling bodies with the
earth. He calculates the velocity with which a body starting at
an infinite distance would strike the earth’s surface, and finds
that the heat generated by its collision would raise an equal
weight of water 17,356′ C. in temperature. He then determines the
thermal effect which would be produced by the earth itself
falling into the sun. So that here, in 1845, we have the germ of
that meteoric theory of the sun’s heat which Mayer developed with
such extraordinary ability three years afterwards. He also points
to the almost exclusive efficacy of the sun’s heat in producing
mechanical motions upon the earth, winding up with the profound
remark, that the heat developed by friction in the wheels of our
wind and water mills comes from the sun in the form of vibratory
motion; while the heat produced by mills driven by tidal action
is generated at the expense of the earth’s axial rotation.

Having thus, with firm step, passed through the powers of
inorganic nature, his next object is to bring his principles to
bear upon the phenomena of vegetable and animal life. Wood and
coal can burn; whence come their heat, and the work producible by
that heat? From the immeasurable reservoir of the sun. Nature has
proposed to herself the task of storing up the light which
streams earthward from the sun, and of casting into a permanent
form the most fugitive of all powers. To this end she has
overspread the earth with organisms which, while living, take in
the solar light, and by its consumption generate forces of
another kind. These organisms are plants. The vegetable world,
indeed, constitutes the instrument whereby the wave-motion of the
sun is changed into the rigid form of chemical tension, and thus
prepared for future use. With this prevision, as shall
subsequently be shown, the existence of the human race itself is
inseparably connected. It is to be observed that Mayer’s
utterances are far from being anticipated by vague statements
regarding the ‘stimulus’ of light, or regarding coal as
‘bottled sunlight.’ He first saw the full meaning of De
Saussure’s observation as to the reducing power of the solar
rays, and gave that observation its proper place in the doctrine
of conservation. In the leaves of a tree, the carbon and oxygen
of carbonic acid, and the hydrogen and oxygen of water, are
forced asunder at the expense of the sun, and the amount of power
thus sacrificed is accurately restored by the combustion of the
tree. The heat and work potential in our coal strata are so much
strength withdrawn from the sun of former ages. Mayer lays the
axe to the root of the notions regarding ‘vital force’
which were prevalent when he wrote. With the plain fact before us
that in the absence of the solar rays plants cannot perform the
work of reduction, or generate chemical tensions, it is, he
contends, incredible that these tensions should be caused by the
mystic play of the vital force. Such an hypothesis would cut off
all investigation; it would land us in a chaos of unbridled
phantasy.

‘I count,’ he says, ‘therefore, upon your
agreement with me when I state, as an axiomatic truth, that
during vital processes the conversion only, and never the
creation of matter or force occurs.’

Having cleared his way through the vegetable world, as he had
previously done through inorganic nature, Mayer passes on to the
other organic kingdom. The physical forces collected by plants
become the property of animals. Animals consume vegetables, and
cause them to reunite with the atmospheric oxygen. Animal heat is
thus produced; and not only animal heat, but animal motion. There
is no indistinctness about Mayer here; he grasps his subject in
all its details, and reduces to figures the concomitants of
muscular action. A bowler who imparts to an 8-lb. ball a velocity
of 30 feet, consumes in the act one tenth of a grain of carbon. A
man weighing 150 lbs., who lifts his own body to a height of 8
feet, consumes in the act 1 grain of carbon. In climbing a
mountain 10,000 feet high, the consumption of the same man would
be 2 oz. 4 drs. 50 grs. of carbon. Boussingault had determined
experimentally the addition to be made to the food of horses when
actively working, and Liebig had determined the addition to be
made to the food of men. Employing the mechanical equivalent of
heat, which he had previously calculated, Mayer proves the
additional food to be amply sufficient to cover the increased
oxidation.

But he does not content himself with showing, in a general
way, that the human body burns according to definite laws, when
it performs mechanical work. He seeks to determine the particular
portion of the body consumed, and in doing so executes some
noteworthy calculations. The muscles of a labourer 150 lbs. in
weight weigh 64 lbs.; but when perfectly desiccated they fall to
15 lbs. Were the oxidation corresponding to that labourer’s work
exerted on the muscles alone, they would be utterly consumed in
80 days. The heart furnishes a still more striking example. Were
the oxidation necessary to sustain the heart’s action exerted
upon its own tissue, it would be utterly consumed in 8 days. And
if we confine our attention to the two ventricles, their action
would be sufficient to consume the associated muscular tissue in
3.5 days. Here, in his own words, emphasised in his own way, is
Mayer’s pregnant conclusion from these calculations: ‘The
muscle is only the apparatus by means of which the conversion of
the force is effected; but it is not the substance consumed in
the production of the mechanical effect
.’ He calls the blood
‘the oil of the lamp of life;’ it is the slow-burning fluid
whose chemical force, in the furnace of the capillaries, is
sacrificed to produce animal motion. This was Mayer’s conclusion
twenty-six years ago. It was in complete opposition to the
scientific conclusions of his time; but eminent investigators
have since amply verified it.

Thus, in baldest outline, I have sought to give some notion of
the first half of this marvellous essay. The second half is so
exclusively physiological that I do not wish to meddle with it. I
will only add the illustration employed by Mayer to explain the
action of the nerves upon the muscles. As an engineer, by the
motion of his finger in opening a valve or loosing a detent, can
liberate an amount of mechanical motion almost infinite compared
with its exciting cause, so the nerves, acting upon the muscles,
can unlock an amount of activity, wholly out of proportion to the
work done by the nerves themselves.

As regards these questions of weightiest import to the science
of physiology, Dr. Mayer, in 1845, was assuredly far in advance
of all living men.

Mayer grasped the mechanical theory of heat with commanding
power, illustrating it and applying it in the most diverse domains.
He began, as we have seen,
with physical principles; he determined the numerical relation
between heat and work; he revealed the source of the energies of
the vegetable world, and showed the relationship of the heat of
our fires to solar heat. He followed the energies which were
potential in the vegetable, up to their local exhaustion in the
animal. But in 1845 a new thought was forced upon him by his
calculations. He then, for the first time, drew attention to the
astounding amount of heat generated by gravity where the force
has sufficient distance to act through. He proved, as I have
before stated, the heat of collision of a body falling from an
infinite distance to the earth, to be sufficient to raise the
temperature of a quantity of water, equal to the falling body in
weight, 17,356°C. He also found, in 1845, that the
gravitating force between the earth and sun was competent to
generate an amount of heat equal to that obtainable from the
combustion of 6,000 times the weight of the earth of solid coal.
With the quickness of genius he saw that we had here a power
sufficient to produce the enormous temperature of the sun, and
also to account for the primal molten condition of our own
planet. Mayer shows the utter inadequacy of chemical forces, as
we know them, to produce or maintain the solar temperature. He
shows that were the sun a lump of coal it would be utterly
consumed in 5,000 years. He shows the difficulties attending the
assumption that the sun is a cooling body; for, supposing it to
possess even the high specific heat of water, its temperature
would fall 15,000′ in 5,000 years. He finally concludes that the
light and heat of the sun are maintained by the constant impact
of meteoric matter. I never ventured an opinion as to the truth
of this theory; that is a question which may still have to be
fought out. But I refer to it as an illustration of the force of
genius with which Mayer followed the mechanical theory of heat
through all its applications. Whether the meteoric theory be a
matter of fact or not, with him abides the honour of proving to
demonstration that the light and heat of suns and stars may be
originated and maintained by the collisions of cold planetary
matter.

It is the man who with the scantiest data could accomplish all
this in six short years, and in, the hours snatched from the
duties of an arduous profession, that the Royal Society, in 1871,
crowned with its highest honour.

Comparing this brief history with that of the Copley Medalist
of 1870, the differentiating influence of ‘environment,’ on
two minds of similar natural cast and endowment, comes out in an
instructive manner. Withdrawn from mechanical appliances, Mayer
fell back upon reflection, selecting with marvellous sagacity,
from existing physical data, the single result on which could be
founded a calculation of the mechanical equivalent of heat. In
the midst of mechanical appliances, Joule resorted to experiment,
and laid the broad and firm foundation which has secured for the
mechanical theory the acceptance it now enjoys. A great portion
of Joule’s time was occupied in actual manipulation; freed from
this, Mayer had time to follow the theory into its most abstruse
and impressive applications. With their places reversed, however,
Joule might have become Mayer, and Mayer might have become
Joule.

It does not lie within the scope of these brief articles to
enter upon the developments of the Dynamical Theory accomplished
since Joule and Mayer executed their memorable labours.

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XXI. DEATH BY LIGHTNING.

PEOPLE in general imagine, when
they think at all about the matter, that an impression upon the
nerves — a blow, for example, or the prick of a pin —
is felt at the moment it is inflicted. But this is not the case.
The seat of sensation being the brain, to it the intelligence of
any impression made upon the nerves has to be transmitted before
this impression can become manifest as consciousness. The
transmission, moreover, requires time, and the consequence is,
that a wound inflicted on a portion of the body distant from the
brain is more tardily appreciated than one inflicted adjacent to
the brain. By an extremely ingenious experimental arrangement,
Helmholtz has determined the velocity of this nervous
transmission, and finds it to be about eighty feet a second, or
less than one-thirteenth of the velocity of sound in air. If
therefore, a whale forty feet long were wounded in the tail, it
would not be conscious of the injury till half a second after the
wound had been inflicted. [Footnote: A most admirable
lecture on the velocity of nervous transmission has been
published by Dr. Du Bois Reymond in the ‘Proceedings of the Royal
Institution’ for 1866, vol. iv. p. 575.]
But this is not
the only ingredient in the delay. There can scarcely be a doubt
that to every act of consciousness belongs a determinate
molecular arrangement of the brain — that every thought or
feeling has its physical correlative in that organ; and nothing
can be more certain than that every physical change, whether
molecular or mechanical, requires time for its accomplishment. So
that, besides the interval of transmission, a still further time
is necessary for the brain to put itself in order — for its
molecules to take up the motions or positions necessary to the
completion of consciousness. Helmholtz considers that one-tenth
of a second is demanded for this purpose. Thus, in the case of
the whale above supposed, we have first half a second consumed in
the transmission of the intelligence through the sensor nerves to
the head, one-tenth of a second consumed by the brain in
completing the arrangements necessary to consciousness, and, if
the velocity of transmission through the motor be the same as
that through the sensor nerves, half a second in sending a
command to the tail to defend itself. Thus one second and a tenth
would elapse before an impression made upon its caudal nerves
could be responded to by a whale forty feet long.

Now, it is quite conceivable that an injury might be inflicted
so rapidly that within the time required by the brain to complete
the arrangements necessary to consciousness, its power of
arrangement might be destroyed. In such a case, though the injury
might be of a nature to cause death, this would occur without
pain, Death in this case would be simply the sudden negation of
life, without any intervention of consciousness whatever.

The time required for a rifle-bullet to pass clean through a
man’s head may be roughly estimated at a thousandth of a second.
Here, therefore, we should have no room for sensation, and death
would be painless. But there are other actions which far
transcend in rapidity that of the rifle-bullet. A flash of
lightning cleaves a cloud, appearing and disappearing in less
than a hundred-thousandth of a second, and the velocity of
electricity is such as would carry it in a single second over a
distance almost equal to that which separates the earth and moon.
It is well known that a luminous impression once made upon the
retina endures for about one-sixth of a second, and that this is
the reason why we see a continuous band of light when a glowing
coal is caused to pass rapidly through the air. A body
illuminated by an instantaneous flash continues to be seen for
the sixth of a second after the flash has become extinct; and if
the body thus illuminated be in motion, it appears at rest at the
place where the flash falls upon it. When a colour-top with
differently-coloured sectors is caused to spin rapidly the
colours blend together. Such a top, rotating in a dark room and
illuminated by an electric spark, appears motionless, each
distinct colour being clearly seen. Professor Dove has found that
a flash of lightning produces the same effect. During a
thunderstorm he put a colour-top in exceedingly rapid motion, and
found that every flash revealed the top as a motionless object
with its colours distinct. If illuminated solely by a flash of
lightning, the motion of all bodies on the earth’s surface would,
as Dove has remarked, appear suspended. A cannon-ball, for
example, would have its flight apparently arrested, and would
seem to hang motionless in space as long as the luminous
impression which revealed the ball remained upon the eye.

If, then, a rifle-bullet move with sufficient rapidity to
destroy life without the interposition of sensation, much more
is a flash of lightning competent to produce this effect.
Accordingly, we have well-authenticated cases of people being
struck senseless by lightning who, on recovery, had no memory of
pain. The following circumstantial case is described by Hemmer
:-

On June 30, 1788, a soldier in the neighbourhood of Mannheim,
being overtaken by rain, placed himself under a tree, beneath
which a woman had previously taken shelter. He looked upwards to
see whether the branches were thick enough to afford the required
protection, and, in doing so, was struck by lightning, and fell
senseless to the earth. The woman at his side experienced the
shock in her foot, but was not struck down. Some hours afterwards
the man revived, but remembered nothing about what had occurred,
save the fact of his looking up at the branches. This was his
last act of consciousness, and he passed from the conscious to
the unconscious condition without pain. The visible marks of a
lightning stroke are usually insignificant: the hair is sometimes
burnt; slight wounds are observed; while, in some instances, a
red streak marks the track of the discharge over the skin.

Under ordinary circumstances, the discharge from a small
Leyden jar is exceedingly unpleasant to me. Some time ago I
happened to stand in the presence of a numerous audience, with a
battery of fifteen large Leyden jars charged beside me. Through
some awkwardness on my part, I touched a wire leading from the
battery, and the discharge went through my body. Life was
absolutely blotted out for a very sensible interval, without a
trace of pain. Ina second or so consciousness returned; I vaguely
discerned the audience and apparatus, and, by the help of these
external appearances, immediately concluded that I had received
the battery discharge. The intellectual consciousness of my
position was restored with exceeding rapidity, but not so the
optical consciousness. To prevent the audience from being
alarmed, I observed that it had often been my desire to receive
accidentally such a shock, and that my wish had at length been
fulfilled. But, while making this remark, the appearance which my
body presented to my eyes was that of a number of separate
pieces. The arms, for example, were detached from the trunk, and
seemed suspended in the air. In fact, memory and the power of
reasoning appeared to be complete long before the optic nerve was
restored to healthy action. But what I wish chiefly to dwell upon
here is, the absolute painlessness of the shock; and there
cannot, I think, be a doubt that, to a person struck dead by
lightning, the passage from life to death occurs without
consciousness being in the least degree implicated. It is an
abrupt stoppage of sensation, unaccompanied by a pang.

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XXII. SCIENCE AND THE ‘SPIRITS.’

THEIR refusal to investigate
‘spiritual phenomena’ is often urged as a reproach against
scientific men. I here propose to give a sketch of an attempt to
apply to the ‘phenomena’ those methods of enquiry which are found
available in dealing with natural truth.

Some years ago, when the spirits were particularly active in
this country, Faraday was invited, or rather entreated, by one of
his friends to meet and question them. He had, however, already
made their acquaintance, and did not wish to renew it. I had not
been so privileged, and he therefore kindly arranged a transfer
of the invitation to me. The spirits themselves named the time of
meeting, and I was conducted to the place at the day and hour
appointed.

Absolute unbelief in the facts was by no means my condition of
mind. On the contrary, I thought it probable that some physical
principle, not evident to the spiritualists themselves, might
underlie their manifestations. Extraordinary effects are produced
by the accumulation of small impulses. Galileo set a heavy
pendulum in motion by the well-timed puffs of his breath. Ellicot
set one clock going by the ticks of another, even when the two
clocks were separated by a wall. Preconceived notions, can,
moreover, vitiate, to an extraordinary degree, the testimony of
even veracious persons. Hence my desire to witness those
extraordinary phenomena, the existence of which seemed placed
beyond a doubt by the known veracity of those who had witnessed
and described them. The meeting took place at a private residence
in the neighbourhood of London. My host, his intelligent wife,
and a gentleman who may be called X., were in the house when I
arrived. I was informed that the ‘medium’ had not yet made her
appearance; that she was sensitive, and might resent suspicion.
It was therefore requested that the tables and chairs should be
examined before her arrival, in order to be assured that there
was no trickery in the furniture. This was done; and I then first
learned that my hospitable host had arranged that the
séance should be a dinner-party. This was to me an unusual
form of investigation; but I accepted it, as one of the accidents
of the occasion.

The ‘medium’ arrived — a delicate-looking young lady,
who appeared to have suffered much from ill health. I took her to
dinner and sat close beside her. Facts were absent for a
considerable time, a series of very wonderful narratives
supplying their place. The duty of belief on the testimony of
witnesses was frequently insisted on. X. appeared to be a chosen
spiritual agent, and told us many surprising things. He affirmed
that, when he took a pen in his hand, an influence ran from his
shoulder downwards, and impelled him to write oracular sentences.
I listened for a time, offering no observation. ‘And now,’
continued X., ‘this power has so risen as to reveal to me the
thoughts of others. Only this morning I told a friend what he was
thinking of, and what he intended to do during the day.’ Here, I
thought, is something that can be at once tested. I said
immediately to X.: ‘If you wish to win to your cause an
apostle, who will proclaim your principles to the world from the
housetop, tell me what I am now thinking of.’ X. reddened, and
did not tell me my thought.

Some time previously I had visited Baron Reichenbach, in
Vienna, and I now asked the young lady who sat beside me, whether
she could see any of the curious things which he describes
— the light emitted by crystals, for example? Here is the
conversation which followed, as extracted from my notes, written
on the day following the séance.

Medium. — ‘Oh, yes; but I see light around all
bodies.’

I — ‘Even in perfect darkness?’

Medium. — ‘Yes; I see luminous atmospheres round
all people. The atmosphere which surrounds Mr. R. C. would fill
this room with light.’

I. — ‘You are aware of the effects ascribed by Baron
Reichenbach to magnets?’

Medium. — ‘Yes; but a magnet makes me terribly
ill.’

I. — ‘ Am I to understand that, if this room were
perfectly dark, you could tell whether it contained a magnet,
without being informed of the fact?’

Medium. — ‘I should know of its presence on entering the
room.’

I. — ‘How?’

Medium. — ‘ I should be rendered instantly ill.’

I. — ‘How do you feel to-day?’

Medium. — ‘Particularly well; I have not been so well
for months.’

I. — ‘Then, may I ask you whether there is, at the
present moment, a magnet in my possession?’

The young lady looked at me, blushed, and stammered, ‘No; I am
not en rapport with you.’

I sat at her right hand, and a left-hand pocket, within six
inches of her person, contained a magnet.

Our host here deprecated discussion, as it ‘exhausted
the medium.’ The wonderful narratives were resumed; but I had
narratives of my own quite as wonderful. These spirits, indeed,
seemed clumsy creations, compared with those with which my own
work had made me familiar. I therefore began to match the wonders
related to me by other wonders. A lady present discoursed on
spiritual atmospheres, which she could see as beautiful colours
when she closed her eyes. I professed myself able to see similar
colours, and, more than that, to be able to see the interior of
my own eyes. The medium affirmed that she could see actual waves
of light coming from the sun. I retorted that men of science
could tell the exact number of waves emitted in a second, and
also their exact length. The medium spoke of the performances of
the spirits on musical instruments. I said that such performance
was gross, in comparison with a kind of music which had been
discovered some time previously by a scientific man. Standing at
a distance of twenty feet from a jet of gas, he could command the
flame to emit a melodious note; it would obey, and continue its
song for hours. So loud was the music emitted by the gas-flame,
that it might be heard by an assembly of a thousand people. These
were acknowledged to be as great marvels as any of those of
spiritdom. The spirits were then consulted, and I was pronounced
to be a first-class medium.

During this conversation a low knocking was heard from time to
time under the table. These, I was told, were the spirits’
knocks. I was informed that one knock, in answer to a question,
meant ‘No;’ that two knocks meant ‘Not yet;’ and that three
knocks meant ‘Yes.’

In answer to a question whether I was a medium, the response
was three brisk and vigorous knocks. I noticed that the knocks
issued from a particular locality, and therefore requested the
spirits to be good enough to answer from another corner of the
table. They did not comply; but I was assured that they would do
it, and much more, by-and-by. The knocks continuing, I turned a
wine-glass upside down, and placed my ear upon it, as upon a
stethoscope. The spirits seemed disconcerted by the act; they
lost their playfulness, and did not recover it for a considerable
time.

Somewhat weary of the proceedings, I once threw myself back
against my chair and gazed listlessly out of the window. While
thus engaged, the table was rudely pushed. Attention was drawn to
the wine, still oscillating in the glasses, and I was asked
whether that was not convincing. I readily granted the fact of
motion, and began to feel the delicacy of my position. There were
several pairs of arms upon the table, and several pairs of legs
under it; but how was I, without offence, to express the
conviction which I really entertained? To ward off the
difficulty, I again turned a wine-glass upside down and rested my
ear upon it. The rim of the glass was not level, and my hair, on
touching it, caused it to vibrate, and produce a peculiar buzzing
sound. A perfectly candid and warm-hearted old gentleman at the
opposite side of the table, whom I may call A., drew attention to
the sound, and expressed his entire belief that it was spiritual.
I, however, informed him that it was the moving hair acting on
the glass. The explanation was not well received; and X., in a
tone of severe pleasantry, demanded whether it was the hair that
had moved the table. The promptness of my negative probably
satisfied him that my notion was a very different one.

The superhuman power of the spirits was next dwelt upon. The
strength of man, it was stated, was unavailing in opposition to
theirs. No human power could prevent the table from moving when
they pulled it. During the evening this pulling of the table
occurred, or rather was attempted, three times. Twice the table
moved when my attention was withdrawn from it; on a third
occasion, I tried whether the act could be provoked by an assumed
air of inattention. Grasping the table firmly between my knees, I
threw myself back in the chair, and waited, with eyes fixed on
vacancy, for the pull. It came. For some seconds it was pull
spirit, hold muscle; the muscle, however, prevailed, and the
table remained at rest. Up to the present moment, this
interesting fact is known only to the particular spirit in
question and myself.

A species of mental scene-painting, with which my own pursuits
had long rendered me familiar, was employed to figure the changes
and distribution of spiritual power. The spirits, it was alleged,
were provided with atmospheres, which combined with and
interpenetrated each other, and considerable ingenuity was shown
in demonstrating the necessity of time in effecting the
adjustment of the atmospheres. A rearrangement of our positions
was proposed and carried out; and soon afterwards my attention
was drawn to a scarcely sensible vibration on the part of the
table. Several persons were leaning on the table at the time, and
I asked permission to touch the medium’s hand. ‘Oh! I know I
tremble,’ was her reply. Throwing one leg across the other, I
accidentally nipped a muscle, and produced thereby an involuntary
vibration of the free leg. This vibration, I knew, must be
communicated to the floor, and thence to the chairs of all
present. I therefore intentionally promoted it. My attention was
promptly drawn to the motion; and a gentleman beside me, whose
value as a witness I was particularly desirous to test, expressed
his belief that it was out of the compass of human power to
produce so strange a tremor. ‘I believe,’ he added,
earnestly, ‘that it is entirely the spirits’ work.’ ‘So do
I,’ added, with heat, the candid and warmhearted old gentleman A.
‘Why, sir,’ he continued, ‘I feel them at this moment
shaking my chair.’ I stopped the motion of the leg. ‘Now, sir,’
A. exclaimed, ‘they are gone.’ I began again, and A. once
more affirmed their presence. I could, however, notice that there
were doubters present, who did not quite know what to think of
the manifestations. I saw their perplexity; and, as there was
sufficient reason to believe that the disclosure of the secret
would simply provoke anger, I kept it to myself.

Again a period of conversation intervened, during which the
spirits became animated. The evening was confessedly a dull one,
but matters appeared to brighten towards its close. The spirits
were requested to spell the name by which I was known in the
heavenly world. Our host commenced repeating the alphabet, and
when he reached the letter ‘P’ a knock was heard. He began again,
and the spirits knocked at the letter ‘O.’ I was puzzled,
but waited for the end. The next letter knocked down was ‘E.’ I
laughed, and remarked that the spirits were going to make a poet
of me. Admonished for my levity, I was informed that the frame of
mind proper for the occasion ought to have been superinduced by a
perusal of the Bible immediately before the séance. The
spelling, however, went on, and sure enough I came out a poet.
But matters did not end here. Our host continued his repetition
of the alphabet, and the next letter of the name proved to be
‘0.’ Here was manifestly an unfinished word; and the spirits were
apparently in their most communicative mood. The knocks came from
under the table, but no person present evinced the slightest
desire to look under it. I asked whether I might go underneath;
the permission was granted; so I crept under the table. Some
tittered; but the candid old A. exclaimed, ‘He has a right to
look into the very dregs of it, to convince himself.’ Having
pretty well assured myself that no sound could be produced under
the table without its origin being revealed, I requested our host
to continued his questions. He did so, but in vain. He adopted a
tone of tender entreaty; but the ‘dear spirits’ had become dumb
dogs, and refused to be entreated. I continued under that table
for at least a quarter of an hour, after which, with a feeling of
despair as regards the prospects of humanity never before
experienced, I regained my chair. Once there, the spirits resumed
their loquacity, and dubbed me ‘Poet of Science.’

This, then, is the result of an attempt made by a scientific
man to look into these spiritual phenomena. It is not
encouraging; and for this reason. The present promoters of
spiritual phenomena divide themselves into two classes, one of
which needs no demonstration, while the other is beyond the reach
of proof. The victims like to believe, and they do not like to be
undeceived. Science is perfectly powerless in the presence of
this frame of mind. It is, moreover, a state perfectly compatible
with extreme intellectual subtlety and a capacity for devising
hypotheses which only require the hardihood engendered by strong
conviction, or by callous mendacity, to render them impregnable.
The logical feebleness of science is not sufficiently borne in
mind. It keeps down the weed of superstition, not by logic but
by, slowly rendering the mental soil unfit for its cultivation.
When science appeals to uniform experience, the spiritualist will
retort, ‘How do you know that a uniform experience will
continue uniform? You tell me that the sun has risen for six
thousand years: that is no proof that it will rise tomorrow;
within the next twelve hours it may be puffed out by the
Almighty.’ Taking this ground, a man may maintain the story of
‘Jack and the Beanstalk’ in the face of all the science in
the world. You urge, in vain, that science has given us all the
knowledge of the universe which we now possess, while
spiritualism has added nothing to that knowledge. The drugged
soul is beyond the reach of reason. It is in vain that impostors
are exposed, and the special demon cast out. He has but slightly
to change his shape, return to his house, and find it
’empty, swept, and garnished.’

—–

Since the time when the foregoing remarks were written I have
been more than once among the spirits, at their own invitation.
They do not improve on acquaintance. Surely no baser delusion
ever obtained dominance over the weak mind of man.

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END OF THE FIRST VOLUME.

LONDON: PRINTED BY

SPOTTISWOODE AND Co, NEW-STREET SQUARE

AND PARLIAMENT STREET

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FRAGMENTS OF SCIENCE:

A SERIES OF DETACHED ESSAYS, ADDRESSES, AND REVIEWS.

BY

JOHN TYNDALL, F.R.S.

LONDON: PRINTED BY

SPOTTISWOODE AND CO, NEW-STREET SQUARE

AND PARLIAMENT STREET

SIXTH EDITION.


VOL. II.

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LONDON:

LONGMANS, GREEN, AND CO.

1879.

All rights reserved.

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In the bright sky they perceived an illuminator; in the
all-encircling firmament an embracer; in the roar of thunder and
in the violence of the storm they felt the presence of a shouter
and of furious strikers; and out of the rain they created an
Indra, or giver of rain. — MAX MULLER.

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I. REFLECTIONS ON PRAYER AND NATURAL
LAW.

1861.

AMID the apparent confusion and caprice of natural phenomena,
which roused emotions hostile to calm investigation, it must for
ages have seemed hopeless to seek for law or orderly relation;
and before the thought of law dawned upon the unfolding human
mind these otherwise inexplicable effects were referred to
personal agency. In the fall of a cataract the savage saw the
leap of a spirit, and the echoed thunder-peal was to him the
hammer-clang of an exasperated god. Propitiation of these
terrible powers was the consequence, and sacrifice was offered to
the demons of earth and air.

But observation tends to chasten the emotions and to check
those structural efforts of the intellect which have emotion for
their base. One by one natural phenomena came to be associated
with their proximate causes; the idea of direct personal volition
mixing itself with the economy of nature retreating more and
more. Many of us fear this change. Our religious feelings are
dear to us, and we look with suspicion and dislike on any
philosophy, the apparent tendency of which is to dry them up.
Probably every change from ancient savagery to our present
enlightenment has excited, in a greater or less degree, fears of
this kind. But the fact is, that we have not yet determined
whether its present form is necessary to the life and warmth of
religious feeling. We may err in linking the imperishable with
the transitory, and confound the living plant with the decaying
pole to which it clings. My object, however, at present is not to
argue, but to mark a tendency. We have ceased to propitiate the
powers of nature — ceased even to pray for things in
manifest contradiction to natural laws. In Protestant countries,
at least, I think it is conceded that the age of miracles is
past.

At an auberge near the foot of the Rhone glacier, I met, in
the summer of 1858, an athletic young priest, who, after a solid
breakfast, including a bottle of wine, informed me that he had
come up to ‘bless the mountains.’ This was the annual custom of
the place. Year by year the Highest was entreated, by official
intercessors, to make such meteorological arrangements as should
ensure food and shelter for the flocks and herds of the
Valaisians. A diversion of the Rhone, or a deepening of the
river’s bed, would, at the time I now mention, have been of
incalculable benefit to the inhabitants of the valley. But the
priest would have shrunk from the idea of asking the Omnipotent
to open a new channel for the river, or to cause a portion of it
to flow over the Grimsel pass, and down the valley of Oberhasli
to Brientz. This he would have deemed a miracle, and he did not
come to ask the Creator to perform miracles, but to do something
which he manifestly thought lay quite within the bounds of the
natural and non-miraculous. A Protestant gentleman who was
present at the time smiled at this recital. He had no faith in
the priest’s blessing; still, he deemed his prayer different in
kind from a request to open a new river-cut, or to cause the
water to flow up-hill.

In a similar manner the same Protestant gentleman would
doubtless smile at the honest Tyrolese priest, who, when he
feared the bursting of a glacier dam, offered the sacrifice of
the Mass upon the ice as a means of averting the calamity. That
poor man did not expect to convert the ice into adamant, or to
strengthen its texture, so as to enable it to withstand the
pressure of the water; nor did he expect that his sacrifice would
cause the stream to roll back upon its source and relieve him, by
a miracle, of its presence. But beyond the boundaries of his
knowledge lay a region where rain was generated, he knew not how.
He was not so presumptuous as to expect a miracle, but he firmly
believed that in yonder cloud-land matters could be so arranged,
without trespass on the miraculous, that the stream which
threatened him and his people should be caused to shrink within
its proper bounds.

Both these priests fashioned that which they did not
understand to their respective wants and wishes. In their case
imagination came into play, uncontrolled by a knowledge of law. A
similar state of mind was long prevalent among mechanicians. Many
of these, among whom were to be reckoned men of consummate skill,
were occupied a century ago with the question of perpetual
motion. They aimed at constructing a machine which should execute
work without the expenditure of power; and some of them went mad
in the pursuit of this object. The faith in such a consummation,
involving, as it did, immense personal profit to the inventor,
was extremely exciting, and every attempt to destroy this faith
was met by bitter resentment on the part of those who held it.
Gradually, however, as men became more and more acquainted with
the true functions of machinery, the dream dissolved. The hope of
getting work out of mere mechanical combinations disappeared: but
still there remained for the speculator a cloud-land denser than
that which filled the imagination of the Tyrolese priest, and out
of which he still hoped to evolve perpetual motion. There was the
mystic store of chemic force, which nobody understood; there were
heat and light, electricity and magnetism, all competent to
produce mechanical motion. [Footnote: See Helmholtz:
‘Wechselwirkung der Naturkräfte.’]
Here, then,
was the mine in which our gem must be sought. A modified and more
refined form of the ancient faith revived; and, for aught I know,
a remnant of sanguine designers may at the present moment be
engaged on the problem which like-minded men in former ages left
unsolved.

And why should a perpetual motion, even under modern
conditions, be impossible? The answer to this question is the
statement of that great generalisation of modern science, which
is known under the name of the Conservation of Energy. This
principle asserts that no power can make its appearance in nature
without an equivalent expenditure of some other power; that
natural agents are so related to each other as to be mutually
convertible, but that no new agency is created. Light runs into
heat; heat into electricity; electricity into magnetism;
magnetism into mechanical force; and mechanical force again into
light and heat. The Proteus changes, but he is ever the same; and
his changes in nature, supposing no miracle to supervene, are the
expression, not of spontaneity, but of physical necessity. A
perpetual motion, then, is deemed impossible, because it demands
the creation of energy, whereas the principle of Conservation is
— no creation, but infinite conversion.

It is an old remark that the law which moulds a tear also
rounds a planet. In the application of law in nature the terms
great and small are unknown. Thus the principle referred to
teaches us that the Italian wind, gliding over the crest of the
Matterhorn, is as firmly ruled as the earth in its orbital
revolution round the sun; and that the fall of its vapour into
clouds is exactly as much a matter of necessity as the return of
the seasons. The dispersion, therefore, of the slightest mist by
the special volition of the Eternal, would be as much a miracle
as the rolling of the Rhone over the Grimsel precipices, down the
valley of Hash to Meyringen and Brientz.

It seems to me quite beyond the present power of science to
demonstrate that the Tyrolese priest, or his colleague of the
Rhone valley, asked for an ‘impossibility’ in praying for good
weather; but Science can demonstrate the incompleteness of the
knowledge of nature which limited their prayers to this narrow
ground; and she may lessen the number of instances in which we
‘ask amiss,’ by showing that we sometimes pray for the
performance of a miracle when we do not intend it. She does
assert, for example, that without a disturbance of natural law,
quite as serious as the stoppage of an eclipse, or the rolling of
the river Niagara up the Falls, no act of humiliation, individual
or national, could call one shower from heaven, or deflect
towards us a single beam of the sun.

Those, therefore, who believe that the miraculous is still
active in nature, may, with perfect consistency, join in our
periodic prayers for fair weather and for rain: while those who
hold that the age of miracles is past, will, if they be
consistent, refuse to join in these petitions. And these latter,
if they wish to fall back upon such a justification, may fairly
urge that the latest conclusions of science are in perfect
accordance with the doctrine of the Master himself, which
manifestly was that the distribution of natural phenomena is not
affected by moral or religious causes. ‘He maketh His sun
to rise on the evil and on the good, and sendeth rain on the just
and on the unjust.’ Granting ‘the power of Free Will in man,’ so
strongly claimed by Professor Mansel in his admirable defence of
the belief in miracles, and assuming the efficacy of free prayer
to produce changes in external nature, it necessarily follows
that natural laws are more or less at the mercy of man’s
volition, and no conclusion founded on the assumed permanence of
those laws would be worthy of confidence.

It is a wholesome sign for England that she numbers among her
clergy men wise enough to understand all this, and courageous
enough to act up to their knowledge. Such men do service to
public character, by encouraging a manly and intelligent conflict
with the real causes of disease and scarcity, instead of a
delusive reliance on supernatural aid. But they have also a value
beyond this local and temporary one. They prepare the public mind
for changes, which though inevitable, could hardly, without such
preparation, be wrought without violence. Iron is strong; still,
water in crystallising will shiver an iron envelope, and the more
unyielding the metal is, the worse for its safety. There are in
the world men who would encompass philosophic speculation by a
rigid envelope, hoping thereby to restrain it, but in reality
giving it explosive force. In England, thanks to men of the stamp
to which I have alluded, scope is gradually given to thought for
changes of aggregation, and the envelope slowly alters its form,
in accordance with the necessities of the time.

—–

The proximate origin of the foregoing slight article, and
probably the remoter origin of the next following one, was this.
Some years ago, a day of prayer and humiliation, on account of a
bad harvest, was appointed by the proper religious authorities;
but certain clergymen of the Church of England, doubting the
wisdom of the demonstration, declined to join in the services of
the day. For this act of nonconformity they were severely
censured by some of their brethren. Rightly or wrongly, my
sympathies were on the side of these men; and, to lend them a
helping hand in their struggle against odds, I inserted the
foregoing chapter in a little book entitled ‘Mountaineering
in 1861.’ Some time subsequently I received from a gentleman of
great weight and distinction in the scientific world, and, I
believe, of perfect orthodoxy in the religious one, a note
directing my attention to an exceedingly thoughtful article on
Prayer and Cholera in the ‘Pall Mall Gazette.’ My eminent
correspondent deemed the article a fair answer to the remarks
made by me in 1861. I, also, was struck by the temper and ability
of the article, but I could not deem its arguments satisfactory,
and in a short note to the editor of the ‘Pall Mall
Gazette’ I ventured to state so much. This letter elicited some
very able replies, and a second leading article was also devoted
to the subject. In answer to all, I risked the publication of a
second letter, and soon afterwards, by an extremely courteous
note from the editor, the discussion was closed.

Though thus stopped locally, the discussion flowed in other
directions. Sermons were preached, essays were published,
articles were written, while a copious correspondence occupied
the pages of some of the religious newspapers. It gave me sincere
pleasure to notice that the discussion, save in a few cases where
natural coarseness had the upper hand, was conducted with a
minimum of vituperation. The severity shown was hardly more than
sufficient to demonstrate earnestness, while gentlemanly feeling
was too predominant to permit that earnestness to contract itself
to bigotry or to clothe itself in abuse. It was probably the
memory of this discussion which caused another excellent friend
of mine to recommend to my perusal the exceedingly able work
which in the next article I have endeavoured to review.

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Mr. Mozley’s book belongs to that class of writing of which
Butler may be taken as the type. It is strong, genuine argument
about difficult matters, fairly tracing what is difficult, fairly
trying to grapple, not with what appears the gist and strong
point of a question, but with what really at bottom is the knot
of it. It is a book the reasoning of which may not satisfy
everyone… But we think it is a book for people who wish to see
a great subject handled on a scale which befits it, and with a
perception of its real elements. It is a book which will have
attractions for those who like to see a powerful mind applying
itself, without shrinking or holding back, without trick or
reserve or show of any kind, as a wrestler closes body to body
with his antagonist, to the strength of an adverse and powerful
argument. — Times, Tuesday, June 5, 1866.

We should add, that the faults of the work are wholly on the
surface and in the arrangement; that the matter is as solid and
as logical as that of any book within recent memory, and that it
abounds in striking passages, of which we have scarcely been able
even to give a sample. No future arguer against miracles can
afford to pass it over. — SATURDAY REVIEW, September 15,
1866.

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II. MIRACLES AND SPECIAL
PROVIDENCES.

[Footnote:
Fortnightly Review, New Series, vol. i. p. 645.]

1867.

IT is my privilege to enjoy the friendship of a select number
of religious men, with whom I converse frankly upon theological
subjects, expressing without disguise the notions and opinions I
entertain regarding their tenets, and hearing in return these
notions and opinions subjected to criticism. I have thus far
found them liberal and loving men, patient in hearing, tolerant
in reply, who know how to reconcile the duties of courtesy with
the earnestness of debate. From one of these, nearly a year ago,
I received a note, recommending strongly to my attention the
volume of ‘Bampton Lectures’ for 1865, in which the question of
miracles is treated by Mr. Mozley. Previous to receiving this
note, I had in part made the acquaintance of the work through an
able and elaborate review of it in the ‘Times.’ The
combined effect of the letter and the review was to make the book
the companion of my summer tour in the Alps. There, during the
wet and snowy days which were only too prevalent in 1866, and
during the days of rest interpolated between days of toil, I made
myself more thoroughly conversant with Mr. Mozley’s volume. I
found it clear and strong — an intellectual tonic, as
bracing and pleasant to my mind as the keen air of the mountains
was to my body. From time to time I jotted down thoughts
regarding it, intending afterwards to work them up into a
coherent whole. Other duties, however, interfered with the
complete carrying out of this intention, and what I wrote last
summer I now publish, not hoping to be able, within any
reasonable time, to render my defence of scientific method more
complete.

Mr. Mozley refers at the outset of his task to the movement
against miracles which of late years has taken place, and which
determined his choice of a subject. He acquits modern science of
having had any great share in the production of this movement.
The objection against miracles, he says, does not arise from any
minute knowledge of the laws of nature, but simply because they
are opposed to that plain and obvious order of nature which
everybody sees. The present movement is, he thinks, to be
ascribed to the greater earnestness and penetration of the
present age. Formerly miracles were accepted without question,
because without reflection; but the exercise of the ‘historic
imagination’ is a characteristic of our own time. Men are now
accustomed to place before themselves vivid images of historic
facts; and when a miracle rises to view, they halt before the
astounding occurrence, and, realising it with the same clearness
as if it were now passing before their eyes, they ask themselves,
‘Can this have taken place?’ In some instances the effort
to answer this question has led to a disbelief in miracles, in
others to a strengthening of belief. The aim of Mr. Mozley’s
lectures is to show that the strengthening of belief is the
logical result which ought to follow from the examination of the
facts.

Attempts have been made by religious men to bring the
Scripture miracles within the scope of the order of nature, but
all such attempts are rejected by Mr. Mozley as utterly futile
and wide of the mark. Regarding miracles as a necessary
accompaniment of a revelation, their evidential value in his eyes
depends entirely upon their deviation from the order of nature.
Thus deviating, they suggest and illustrate a power higher than
nature, a ‘personal will;’ and they commend the person in whom
this power is vested as a messenger from on high. Without these
credentials such a messenger would have no right to demand
belief, even were his assertions regarding his Divine mission
backed by a holy life. Nor is it by miracles alone that the order
of nature is, or may be, disturbed. The material universe is also
the arena of ‘special providences.’ Under these two heads Mr.
Mozley distributes the total preternatural. One form of the
preternatural may shade into the other, as one colour passes into
another in the rainbow; but, while the line which divides the
specially providential from the miraculous cannot be sharply
drawn, their distinction broadly expressed is this: that, while a
special providence can only excite surmise more or less probable,
it is ‘the nature of a miracle to give proof, as distinguished
from surmise, of Divine design.’

Mr. Mozley adduces various illustrations of what he regards to
be special providences, as distinguished from miracles. ‘The
death of Arius,’ he says, ‘was not miraculous, because the
coincidence of the death of a heresiarch taking place when it was
peculiarly advantageous to the orthodox faith . . . was not such
as to compel the inference of extraordinary Divine agency; but it
was a special providence, because it carried a reasonable
appearance of it. The miracle of the Thundering Legion was a
special providence, but not a miracle, for the same reason,
because the coincidence of an instantaneous fall of rain, in
answer to prayer, carried some appearance, but not proof, of
preternatural agency.’

The eminent lecturer’s remarks on this head brought to my
recollection certain narratives published in Methodist magazines,
which I used to read with avidity when a boy. The general title
of these exciting stories, if I remember right, was ‘The
Providence of God asserted,’ and in them the most extraordinary
escapes from peril were recounted and ascribed to prayer, while
equally wonderful instances of calamity were adduced as
illustrations of Divine retribution. In such magazines, or
elsewhere, I found recorded the case of the celebrated Samuel
Hick, which, as it illustrates a whole class of special
providences approaching in conclusiveness to miracles, is worthy
of mention here. It is related of this holy man that, on one
occasion, flour was lacking to make the sacramental bread. Grain
was present, and a windmill was present, but there was no wind to
grind the corn. With faith undoubting, Samuel Hick prayed to the
Lord of the winds: the sails turned, the corn was ground, after
which the wind ceased. According to the canon of the Bampton
Lecturer, this, though carrying a strong appearance of an
immediate exertion of Divine energy, lacks by a hair’s-breadth
the quality of a miracle. For the wind might have arisen,
and might have ceased, in the ordinary course of nature.
Hence the occurrence did not ‘compel the inference of
extraordinary Divine agency.’ In like manner Mr. Mozley considers
that ‘the appearance of the cross to Constantine was a miracle,
or a special providence, according to what account of it we
adopt. As only a meteoric appearance in the shape of a cross it
gave some token of preternatural agency, but not full
evidence.’

In the Catholic canton of Switzerland where I now write, and
still more among the pious Tyrolese, the mountains are dotted
with shrines, containing offerings of all kinds, in
acknowledgment of special mercies — legs, feet, arms, and
hands — of gold, silver, brass, and wood, according as
worldly possessions enabled the grateful heart to express its
indebtedness. Most of these offerings are made to the Virgin
Mary. They are recognitions of ‘special providences,’ wrought
through the instrumentality of the Mother of God. Mr. Mozley’s
belief, that of the Methodist chronicler, and that of the
Tyrolese peasant, are substantially the same. Each of them
assumes that nature, instead of flowing ever onward in the
uninterrupted rhythm of cause and effect, is mediately ruled by
the free human will. As regards direct action upon natural
phenomena, man’s wish and will, as expressed in prayer, are
confessedly powerless; but prayer is the trigger which liberates
the Divine power, and to this extent, if the will be free, man,
of course, commands nature.

Did the existence of this belief depend solely upon the
material benefits derived from it, it could not, in my opinion,
last a decade. As a purely objective fact, we should soon see
that the distribution of natural phenomena is unaffected by the
merits or the demerits of men; that the law of gravitation
crushes the simple worshippers of Ottery St. Mary, while singing
their hymns, just as surely as if they were engaged in a midnight
brawl. The hold of this belief upon the human mind is not due to
outward verification, but to the inner warmth, force, and
elevation with which it is commonly associated. It is plain,
however, that these feelings may exist under the most various
forms. They are not limited to Church of England Protestantism
— they are not even limited to Christianity. Though less
refined, they are certainly not less strong in the heart of the
Methodist and the Tyrolese peasant than in the heart of Mr.
Mozley. Indeed, those feelings belong to the primal powers of
man’s nature. A ‘sceptic’ may have them. They find vent in the
battle-cry of the Moslem. They take hue and form in the
hunting-grounds of the Red Indian; and raise all of them, as they
raise the Christian, upon a wave of victory, above the terrors of
the grave.

The character, then, of a miracle, as distinguished from a
special providence, is that the former furnishes proof, while in
the case of the latter we have only surmise. Dissolve the element
of doubt, and the alleged fact passes from the one class of ‘the
preternatural into the other. In other words, if a special
providence could be proved to be a special providence, it would
cease to be a special providence and become a miracle. There is
not the least cloudiness about Mr. Mozley’s meaning here. A
special providence is a doubtful miracle. Why, then, not call it
so? The term employed by Mr. Mozley conveys no negative
suggestion, whereas the negation of certainty is the peculiar
characteristic of the thing intended to be expressed. There is an
apparent unwillingness on the part of the lecturer to call a
special providence what his own definition makes it to be.
Instead of speaking of it as a doubtful miracle, he calls it
‘an invisible miracle.’ He speaks of the point of contact
of supernatural power with the chain of causation being so high
up as to be wholly, or in part, out of sight, whereas the essence
of a special providence is the uncertainty whether there is any
contact at all, either high or low. By the use of an incorrect
term, however, a grave danger is avoided. For the idea of doubt,
if kept systematically before the mind, would soon be fatal to
the special providence, considered as a means of edification. The
term employed, on the contrary, invites and encourages the trust
which is necessary to supplement the evidence.

This inner trust, though at first rejected by Mr. Mozley in
favour of external proof, is subsequently called upon to do
momentous duty in regard to miracles. Whenever the evidence of
the miraculous seems incommensurate with the fact which it has to
establish, or rather when the fact is so amazing that hardly any
evidence is sufficient to establish it, Mr. Mozley invokes
‘the affections.’ They must urge the reason to accept the
conclusion, from which unaided it recoils. The affections and
emotions are eminently the court of appeal in matters of real
religion, which is an affair of the heart; but they are not, I
submit, the court in which to weigh allegations regarding the
credibility of physical facts. These must be judged by the dry
light of the intellect alone, appeals to the affections being
reserved for cases where moral elevation, and not historic
conviction, is the aim. It is, moreover, because the result, in
the case under consideration, is deemed desirable that the
affections are called upon to back it. If undesirable, they
would, with equal right, be called upon to act the other way.
Even to the disciplined scientific mind this would be a dangerous
doctrine. A favourite theory — the desire to establish or
avoid a certain n result — can so warp the mind as to
destroy its powers of estimating facts. I have known men to work
for years under a fascination of this kind, unable to extricate
themselves from its fatal influence. They had certain data, but
not, as it happened, enough. By a process exactly analogous to
that invoked by Mr. Mozley, they supplemented the data, and went
wrong. From that hour their intellects were so blinded to the
perception of adverse phenomena that they never reached truth.
If, then, to the disciplined scientific mind, this incongruous
mixture of proof and trust be fraught with danger, what must it
be to the indiscriminate audience which. Mr. Mozley addresses? In
calling upon this agency he acts the part of Frankenstein. It is
a monster thus evoked that we see stalking abroad, in the
degrading spiritualistic phenomena of the present day. Again, I
say, where the aim is to elevate the mind, to quicken the moral
sense, to kindle the fire of religion in the soul, let the
affections by all means be invoked; but they must not be
permitted to colour our reports, or to influence our acceptance
of reports of occurrences in external nature. Testimony as to
natural facts is worthless when wrapped in this atmosphere of the
affections; the most earnest subjective truth being thus rendered
perfectly compatible with the most astounding objective
error.

There are questions in judging of which the affections or
sympathies are often our best guides, the estimation of moral
goodness being one of these. But at this precise point, where
they are really of use, Mr. Mozley excludes the affections and
demands a miracle as a certificate of character. He will not
accept any other evidence of the perfect goodness of Christ.
‘No outward life and conduct,’ he says, ‘however
irreproachable, could prove His perfect sinlessness, because
goodness depends upon the inward motive, and the perfection of
the inward motive is not proved by the outward act.’ But surely
the miracle is an outward act, and to pass from it to the inner
motive imposes a greater strain upon logic than that involved in
our. ordinary methods of estimating men. There is, at least,
moral congruity between the outward goodness and the inner life,
but there is no such congruity between the miracle and the life
within. The test of moral goodness laid down by Mr. Mozley is not
the test of John, who says, ‘He that doeth righteousness is
righteous; ‘nor is it the test of Jesus: ‘By their fruits
ye shall know them: do men gather grapes of thorns, or figs of
thistles?’ But it is the test of another: ‘If thou be the Son of
God, command that these stones be made bread.’ For my own part, I
prefer the attitude of Fichte to that of Mr. Mozley. The Jesus of
John,’ says this noble and mighty thinker, knows no other God
than the True God, in whom we all are, and live, and may be
blessed, and out of whom there is only Death and Nothingness.
And,’ continues Fichte, ‘he appeals, and rightly appeals,
in support of this truth, not to reasoning, but to the inward
practical sense of truth in man, not even knowing any other proof
than this inward testimony, “If any man will do the will of Him
who sent Me, he shall know of the doe-trine whether it be of
God.”‘

Accepting Mr. Mozley’s test, with which alone I am now
dealing, it is evident that, in the demonstration of moral
goodness, the quantity of the miraculous comes into play. Had
Christ, for example, limited himself to the conversion of water
into wine, He would have fallen short of the performance of
Jannes and Jambres; for it is a smaller thing to convert one
liquid into another than to convert a dead rod into a living
serpent. But Jannes and Jambres, we are informed, were not good.
Hence, if Mr. Mozley’s test be a true one, a point must exist, on
the one side of which miraculous power demonstrates goodness,
while on the other side it does not. How is this ‘point of
contrary flexure’ to be determined? It must lie somewhere between
the magicians and Moses, for within this space the power passed
from the diabolical to the Divine. But how to mark the point of
passage — how, out of a purely quantitative difference in
the visible manifestation of power, we are to infer a total
inversion of quality — it is extremely difficult to see.
Moses, we are informed, produced a large reptile; Jannes and
Jambres produced a small one. I do not possess the intellectual
faculty which would enable me to infer, from those data, either
the goodness of the one or the badness of the other; and in the
highest recorded manifestations of the miraculous I am equally at
a loss. Let us not play fast and loose with the miraculous;
either it is a demonstration of goodness in all cases or in none.
If Mr. Mozley accepts Christ’s goodness as transcendent, because
He did such works as no other man did, he ought, logically
speaking, to accept the works of those who, in His name, had cast
out devils, as demonstrating a proportionate goodness on their
part. But it is people of this class who are consigned to
ever-lasting fire prepared for the devil and his angels. Such
zeal as that of Mr. Mozley for miracles tends, I fear, to eat his
religion up. The logical threatens to stifles the spiritual. The
truly religious soul needs no miraculous proof of the goodness of
Christ. The words addressed to Matthew at the receipt of custom
required no miracle to produce obedience. It was by no stroke of
the supernatural that Jesus caused those sent to seize Him to go
backward and fall to the ground. It was the sublime and holy
effluence from within, which needed no prodigy to commend it to
the reverence even of his foes.

As regards the function of miracles in the founding of a
religion, Mr. Mozley institutes a comparison between the religion
of Christ and that of Mahomet; and he derides the latter as
‘irrational’ because it does not profess to adduce miracles
in proof of its supernatural origin. But the religion of Mahomet,
notwithstanding this drawback, has thriven in the world, and at
one time it held sway over larger populations than Christianity
itself. The spread and influence of Christianity are, however,
brought forward by Mr. Mozley as ‘a permanent, enormous,
and incalculable practical result’ of Christian miracles; and he
makes use of this result to strengthen his plea for the
miraculous. His logical warrant for this proceeding is not clear.
It is the method of science, when a phenomenon presents itself,
towards the production of which several elements may contribute,
to exclude them one by one, so as to arrive at length at the
truly effective cause. Heat, for example, is associated with a
phenomenon; we exclude heat, but the phenomenon remains: hence,
heat is not its cause. Magnetism is associated with a phenomenon;
we exclude magnetism, but the phenomenon remains: hence,
magnetism is not its cause. Thus, also, when we seek the cause of
a diffusion of a religion — whether it be due to miracles,
or to the spiritual force of its founders — we exclude the
miracles, and, finding the result unchanged, we infer that
miracles are not the effective cause. This important experiment
Mahometanism has made for us. It has lived and spread without
miracles; and to assert, in the face of this, that Christianity
has spread because of miracles, is, I submit, opposed both to the
spirit of science and the common sense of mankind.

The incongruity of inferring moral goodness from miraculous
power has been dwelt upon above; in another particular also the
strain put by Mr. Mozley upon miracles is, I think, more than
they can bear. In consistency with his principles, it is
difficult to see how he is to draw from the miracles of Christ
any certain conclusion as to His Divine nature. He dwells very
forcibly on what he calls ‘the argument from experience,’ in the
demolition of which he takes obvious delight. He destroys the
argument, and repeats it, for the mere Pleasure of again and
again knocking the breath out of it. Experience, he urges, can
only deal with the past; and the moment we attempt to project
experience a hair’s-breadth beyond the point it has at any moment
reached, we are condemned by reason. It appears to me that when
be infers from Christ’s miracles a Divine and altogether
superhuman energy, Mr. Mozley places himself precisely under this
condemnation. For what is his logical ground for concluding that
the miracles of the New Testament illustrate Divine power? May
they not be the result of expanded human power? A miracle he
defines as something impossible to man. But how does he know that
the miracles of the New Testament are impossible to man? Seek as
he may, he has absolutely no reason to adduce save this —
that man has never hitherto accomplished such things. But does
the fact that man has never raised the dead prove that he can
never raise the dead? ‘Assuredly not,’ must be Mr. Mozley’s
reply; ‘for this would be pushing experience beyond the limit it
has now reached — which I pronounce unlawful.’ Then a
period may come when man will be able to raise the dead. If this
be conceded — and I do not see how Mr. Mozley can avoid the
concession — it destroys the necessity of inferring
Christ’s Divinity from His miracles. He, it may be contended,
antedated the humanity of the future; as a mighty tidal wave
leaves high upon the beach a mark which by-and-by becomes the
general level of the ocean. Turn the matter as you will, no other
warrant will be found for the all-important conclusion that
Christ’s miracles demonstrate Divine power, than an argument
which has been stigmatised by Mr. Mozley as a ‘rope of sand’
— the argument from experience.

The learned Bampton Lecturer would be in this position, even
had he seen with his own eyes every miracle recorded in the New
Testament. But he has not seen these miracles; and his
intellectual plight is therefore worse. He accepts these miracles
on testimony. Why does he believe that testimony? How does he
know that it is not delusion; how is he sure that it is not even
fraud? He will answer, that the writing bears the marks of
sobriety and truth; and that in many cases the bearers of this
message to mankind sealed it with their blood. Granted with all
my heart; but whence the value of all this? Is it not solely
derived from the fact that men, as we know them, do not sacrifice
their lives in the attestation of that which they know to be
untrue? Does not the entire value of the testimony of the
Apostles depend ultimately upon our experience of human nature?
It appears, then, that those said to have seen the miracles,
based their inferences from what they saw on the argument from
experience; and that Mr. Mozley bases his belief in their
testimony on the same argument. The weakness of his conclusion is
quadrupled by this double insertion of a principle of belief,
to which he flatly denies rationality. His reasoning, in fact,
cuts two ways — if it destroys our trust in the order of
nature, it far more effectually abolishes the basis on which Mr.
Mozley seeks to found the Christian religion.

—–

Over this argument from experience, which at bottom is his
argument, Mr. Mozley rides rough-shod. There is a dash of scorn
in the energy with which he tramples on it. Probably some
previous writer had made too much of it, and thus invited his
powerful assault. Finding the difficulty of belief in miracles to
rise from their being in contradiction to the order of nature, he
sets himself to examine the grounds of our belief in that order.
With a vigour of logic rarely equalled, and with a confidence in
its conclusions never surpassed, he disposes of this belief in a
manner calculated to startle those who, without due examination,
had come to the conclusion that the order of nature was secure.
What we mean, he says, by our belief in the order of nature, is
the belief that the future will be like the past. There is not,
according to Mr. Mozley, the slightest rational basis for this
belief.

‘That any cause in nature is more permanent than its existing
and known effects, extending further, and about to produce other
and more instances besides what it has produced already, we have
no evidence. Let us imagine,’ he continues, ‘the occurrence of a
particular physical phenomenon for the first time. Upon that
single occurrence we should have but the very faintest
expectation of another. If it did occur again, once or twice, so
far from counting on another occurrence, a cessation would occur
as the most natural event to us. But let it continue one hundred
times, and we should find no hesitation in inviting persons from
a distance to see it; and if it occurred every day for years, its
occurrence would be a certainty to us, its cessation a marvel…
What ground of reason can we assign for an expectation that any
part of the course of nature will be the next moment what it has
been up to this moment, i.e. for our belief in the uniformity of
nature ‘None. No demonstrative reason can be given, for the
contrary to the recurrence of a fact of nature is no
contradiction. No probable reason can be given; for all probable
reasoning respecting the course of nature is founded upon this
presumption of likeness, and therefore cannot be the foundation
of it. No reason can be given for this belief. It is without a
reason. It rests upon no rational grounds, and can be traced to
no rational principle.’

—–

‘Everything,’ Mr. Mozley, however, adds, ‘depends
upon this belief, every provision we make for the future, every
safeguard and caution we employ against it, all calculation, all
adjustment of means to ends, supposes this belief; and yet this
belief has no more producible reason for it than a speculation of
fancy It is necessary, all-important for the purposes of life,
but solely practical, and possesses no intellectual
character.

‘… The proper function,’ continues Mr. Mozley, ‘of
the inductive principle, the argument from experience, the belief
in the order of nature — by whatever phrase we designate
the same instinct — is to operate as a practical basis for
the affairs of life and the carrying on of human society.’ To sum
up, the belief in the order of nature is general, but it is ‘an
unintelligent impulse, of which we can give no rational account.’
It is inserted into our constitution solely to induce us to till
our fields, to raise our winter fuel, and thus to meet the future
on the perfectly gratuitous supposition that it will be like the
past.

‘Thus, step by step,’ says Mr. Mozley, with the emphasis
of a man who feels his position to be a strong one, ‘has
philosophy loosened the connection of the order of nature with
the ground of reason, befriending in exact proportion as it has
done this the principle of miracles.’ For ‘this belief not
having itself a foundation in reason, the ground is gone upon
which it could be maintained that miracles, as opposed to the
order of nature, are opposed to reason.’ When we regard this
belief in connection with science, ‘in which connection it
receives a more imposing name, and is called the inductive
principle,’ the result is the same. ‘The inductive principle is
only this unreasoning impulse applied to a scientifically
ascertained fact… Science has led up to the fact; but
there it stops, and for converting this fact into a law, a
totally unscientific principle comes into play, the same as that
which generalises the commonest observation of nature.’

The eloquent pleader of the cause of miracles passes over
without a word the results of scientific investigation, as
proving anything rational regarding the principles or method by
which such results have been achieved. Here, as elsewhere, be
declines the test, ‘By their fruits shall ye know them.’ Perhaps
our best way of proceeding will be to give one or two examples of
the mode in which men of science apply the unintelligent impulse
with which Mr. Mozley credits them, and which shall show, by
illustration, the surreptitious method whereby they climb from
the region of facts to that of laws.

Before the sixteenth century it was known that water rises in
a pump; the effect being then explained by the maxim that ‘Nature
abhors a vacuum.’ It was not known that there was any limit to
the height to which the water would ascend, until, on one
occasion, the gardeners of Florence, while attempting to raise
water to a very great elevation, found that the column ceased at
a height of thirty-two feet. Beyond this all

the skill of the pump-maker could not get it to rise. The fact
was brought to the notice of Galileo, and he, soured by a world
which had not treated his science over kindly, is said to have
twitted the philosophy of the time by remarking that nature
evidently abhorred a vacuum only to a height of thirty-two feet.
Galileo, however, did not solve the problem. It was taken up by
his pupil Torricelli, to whom, after due pondering, the thought
occurred, that the water might be forced into the tube by a
pressure applied to the surface of the liquid outside. But where,
under the actual circumstances, was such a pressure to be found?
After much reflection, it flashed upon Torricelli that the
atmosphere might possibly exert this pressure; that the
impalpable air might possess weight, and that a column of water
thirty-two feet high might be of the exact weight necessary to
hold the pressure of the atmosphere in equilibrium.

There is much in this process of pondering and its results
which it is impossible to analyse. It is by a kind of inspiration
that we rise from the wise and sedulous contemplation of facts to
the principles on which they depend. The mind is, as it were, a
photographic plate, which is gradually cleansed by the effort to
think rightly, and which, when so cleansed, and not before,
receives impressions from the light of truth. This passage from
‘facts to principles is called induction; and induction, in its
highest form, is, as I have just stated, a kind of inspiration.
But, to make it sure, the inward sight must be shown to be in
accordance with outward fact. To prove or disprove the induction,
we must resort to deduction and experiment.

Torricelli reasoned thus: If a column of water thirty-two feet
high holds the pressure of the atmosphere in equilibrium, a
shorter column of a heavier liquid ought to do the same. Now,
mercury is thirteen times heavier

than water; hence, if my induction be correct, the atmosphere
ought to be able to sustain only thirty inches of mercury. Here,
then, is a deduction which can be immediately submitted to
experiment. Torricelli took a glass tube a yard or so in length,
closed at one end and open at the other, and filling it with
mercury, he stopped the open end with his thumb, and inverted it
into a basin filled with the liquid metal. One can imagine the
feeling with which Torricelli removed his thumb,

and the delight he experienced on finding that his thought had
forestalled a fact never before revealed to human eyes. The
column sank, but it ceased to sink at a height of thirty inches,
leaving the Torricellian vacuum over-head. From that hour the
theory of the pump was established.

The celebrated Pascal followed Torricelli with another
deduction. He reasoned thus: If the mercurial column be supported
by the atmosphere, the higher we ascend in the air, the lower the
column ought to sink, for the less will be the weight of the air
overhead. He caused a friend to ascend the Puy de Dôme,
carrying with him a barometric column; and it was found that
during the ascent the column sank, and that during the subsequent
descent the column rose.

Between the time here referred to and the present, millions of
experiments have been made upon this subject. Every village pump
is an apparatus for such experiments. In thousands of instances,
moreover, pumps have refused to work; but on examination it has
infallibly been found that the well was dry, that the pump
required priming, or that some other defect in the apparatus
accounted for the anomalous action. In every case of the kind the
skill of the pump-maker has been found to be the true remedy. In
no case has the pressure of the atmosphere ceased; constancy, as
regards the lifting of pump-water, has been hitherto the
demonstrated rule of nature. So also as regards Pascal’s
experiment. His experience has been the universal experience ever
since. Men have climbed mountains, and gone up in balloons; but
no deviation from Pascal’s result has ever been observed.
Barometers, like pumps, have refused to act; but instead of
indicating any suspension of the operations of nature, or any
interference on the part of its Author with atmospheric pressure,
examination has in every instance fixed the anomaly upon the
instruments themselves. It is this welding, then, of rigid logic
to verifying fact that Mr. Mozley refers to an ‘unreasoning
impulse.’

Let us now briefly consider the case of Newton. Before his
time men had occupied themselves with the problem of the solar
system. Kepler had deduced, from a vast mass of observations,
those general expressions of planetary motion known as
‘Kepler’s laws.’ It had been observed that a magnet
attracts iron; and by one of those flashes of inspiration which
reveal to the human mind the vast in the minute, the general in
the particular, it had been inferred, that the force by which
bodies fall to the earth might also be an attraction. Newton
pondered all these things. He looked, as was his wont, into the
darkness until it became entirely luminous. How this light arises
we cannot explain; but, as a matter of fact, it does arise. Let
me remark here, that this kind of pondering is a process with
which the ancients could have been but imperfectly acquainted.
They, for the most part, found the exercise of fantasy more
pleasant than careful observation, and subsequent brooding over
facts. Hence it is, that when those whose education has been
derived from the ancients speak of ‘the reason of man,’
they are apt to omit from their conception of reason one of its
most important factors.

Well, Newton slowly marshalled his thoughts, or rather they
came to him while he ‘intended his mind,’ rising like a series of
intellectual births out of chaos. He made this idea of attraction
his own. But, to apply the idea to the solar system, it was
necessary to know the magnitude of the attraction, and the law of
its variation with the distance. His conceptions first of all
passed from the action of the earth as a whole, to that of its
constituent particles. And persistent thought brought more and
more clearly out the final conclusion, that every particle of
matter attracts every other particle with a force varying
inversely as the square of the distance between the
particles.

Here we have the flower and outcome of Newton’s induction; and
how to verify it, or to disprove it, was the next question. The
first step of the philosopher in this direction was to prove,
mathematically, that if this law of attraction be the true one;
if the earth be constituted of particles which obey this law;
then the action of a sphere equal to the earth in size on a body
outside of it, is the same as that which would be exerted if the
whole mass of the sphere were contracted to a point at its
centre. Practically speaking, then, the centre of the earth is
the point from which distances must be measured to bodies
attracted by the earth.

From experiments executed before his time, Newton knew the
amount of the earth’s attraction at the earth’s surface, or at a
distance of 4,000 miles from its centre. His object now was to
measure the attraction at a greater distance, and thus to
determine the law of its diminution. But how was he to find a
body at a sufficient distance? He had no balloon? and even if he
had, he knew that any height to which he could attain would be
too small to enable him to solve his problem. What did he do? He
fixed his thoughts upon the moon; — a body 240,000 miles,
or sixty times the earth’s radius, from the earth’s centre. He
virtually weighed the moon, and found that weight to be 1/3600th
of what it would be at the earth’s surface. This is exactly what
his theory required. I will not dwell here upon the pause of
Newton after his first calculations, or speak of his self-denial
in withholding them because they did not quite agree with the
observations then at his command. Newton’s action in this matter
is the normal action of the scientific mind. If it were otherwise
— if scientific men were not accustomed to demand
verification — if they were satisfied with the imperfect
while the perfect is attainable, their science, instead of being,
as it is, a fortress of adamant, would be a house of clay,
ill-fitted to bear the buffetings of the theologic storms to
which it is periodically exposed.

Thus we see that Newton, like Torricelli, first pondered his
facts, illuminated them with persistent thought, and finally
divined the character of the force of gravitation. But, having
thus travelled inward to the principle, he reversed his steps,
carried the principle outwards, and justified it by demonstrating
its fitness to external nature.

And here, in passing, I would notice a point which is well
worthy of attention. Kepler had deduced his laws from
observation. As far back as those observations extended, the
planetary motions had obeyed these laws; and neither Kepler nor
Newton entertained a doubt as to their continuing to obey them.
Year after year, as the ages rolled, they believed that those
laws would continue to illustrate themselves in the heavens. But
this was not sufficient. The scientific mind can find no repose
in the mere registration of sequence in nature. The further
question intrudes itself with resistless might, Whence comes the
sequence? What is it that binds the consequent to its antecedent
in nature? The truly scientific intellect never can attain rest
until it reaches the forces by which the observed
succession is produced. It was thus with Torricelli; it was thus
with Newton; it is thus pre-eminently with the scientific man of
to-day. In common with the most ignorant, he shares the belief
that spring will succeed winter, that summer will succeed spring,
that autumn will succeed summer, and that winter will succeed
autumn. But he knows still further — and this knowledge is
essential to his intellectual repose — that this
succession, besides being permanent, is, under the circumstances,
necessary; that the gravitating force exerted between the
sun and a revolving sphere with an axis inclined to the plane of
its orbit, must produce the observed succession of the seasons.
Not until this relation between forces and phenomena has been
established, is the law of reason rendered concentric with the
law of nature; and not until this is effected does the mind of
the scientific philosopher rest in peace.

The expectation of likeness, then, in the procession of
phenomena, is not that on which the scientific mind founds its
belief in the order of nature. If the force be permanent
the phenomena are necessary, whether they resemble or do
not resemble anything that has gone before. Hence, in judging of
the order of nature, our enquiries eventually relate to the
permanence of force. From Galileo to Newton, from Newton to our
own time, eager eyes have been scanning the heavens, and clear
heads have been pondering the phenomena of the

solar system. The same eyes and minds have been also
observing, experimenting, and reflecting on the action of gravity
at the surface of the earth. Nothing has occurred to indicate
that the operation of the law has for a moment been suspended;
nothing has ever intimated that nature has been crossed by
spontaneous action, or that a state of things at any time existed
which could not be rigorously deduced from the preceding
state.

Given the distribution of matter, and the forces in operation,
in the time of Galileo, the competent mathematician of that day
could predict what is now occurring in our own. We calculate
eclipses in advance, and find our calculations true to the
second. We determine the dates of those that have occurred in the
early times of history, and find calculation and history in
harmony. Anomalies and perturbations in the planets have been
over and over again observed; but these, instead of demonstrating
any inconstancy on the part of natural law, have invariably been
reduced to consequences of that law. Instead of referring the
perturbations of Uranus to any interference on the part of the
Author of nature with the law of gravitation, the question which
the astronomer proposed to himself was, ‘How, in accordance
with this law, can the perturbation be produced?’ Guided by a
principle, he was enabled to fix the point of space in which, if
a mass of matter were placed, the observed perturbations would
follow. We know the result. The practical astronomer turned his
telescope towards the region which the intellect of the theoretic
astronomer had already explored, and the Planet now named Neptune
was found in its predicted Place. A very respectable outcome, it
will be admitted, of an impulse which ‘rests upon no rational
grounds, and can be traced to no rational principle;’ which
possesses ‘no intellectual character;’ which ‘philosophy’ has
uprooted from ‘the ground of reason,’ and fixed in that
‘large irrational department’ discovered for it, by Mr.
Mozley, in the hitherto unexplored wilderness of the human
mind.

The proper function of the inductive principle, or the belief
in the order of nature, says Mr. Mozley, is ‘to act as a
practical basis for the affairs of life, and the carrying on of
human society.’ But what, it may be asked, has the planet
Neptune, or the belts of Jupiter, or the whiteness about the
poles of Mars, to do with the affairs of society? How is society
affected by the fact that the sun’s atmosphere contains sodium,
or that the nebula of Orion contains hydrogen gas?
Nineteen-twentieths of the force employed in the exercise of the
inductive principle, which, reiterates Mr. Mozley, is ‘purely
practical,’ have been expended upon subjects as unpractical as
these. What practical interest has society in the fact that the
spots on the sun have a decennial period, and that when a magnet
is closely watched for half a century, it is found to perform
small motions which synchronise with the appearance and
disappearance of the solar spots? And yet, I doubt not, Sir
Edward Sabine would deem a life of intellectual toil amply
rewarded by being privileged to solve, at its close, these
infinitesimal motions.

The inductive principle is founded in man’s desire to know
— a desire arising from his position among phenomena which
are reducible to order by his intellect: The material universe is
the complement of the intellect; and, without the study of its
laws, reason could never have awakened to the higher forms of
self-consciousness at all. It is the Non-ego through and by which
the Ego is endowed with self-discernment. We hold it to be an
exercise of reason to explore the meaning of a universe to which
we stand in this relation, and the work we have accomplished is
the proper commentary on the methods we have pursued.

Before these methods were adopted the unbridled imagination
roamed through nature, putting in the place of law the figments
of superstitious dread. For thousands of years witchcraft, and
magic, and miracles, and special providences, and Mr. Mozley’s
‘distinctive reason of man,’ had the world to themselves.
They made worse than nothing of it — worse, I say, because
they let and hindered those who might have made something of it.
Hence it is, that during a single lifetime of this era of
‘unintelligent impulse,’ the progress in knowledge is all but
infinite as compared with that of the ages which preceded
ours.

The believers in magic and miracles of a couple of centuries
ago had all the strength of Mr. Mozley’s present logic on their
side. They had done for themselves what he rejoices in having so
effectually done for us — cleared the ground of the belief
in the order of nature, and declared magic, miracles, and
witchcraft to be matters for ‘ordinary evidence’ to decide. ‘The
principle of miracles’ thus ‘befriended’ had free scope,
and we know the result. Lacking that rock-barrier of natural
knowledge which we now possess, keen jurists and cultivated men
were hurried on to deeds, the bare recital of which makes the
blood run cold. Skilled in all the rules of human evidence, and
versed in all the arts of cross-examination, these men,
nevertheless, went systematically astray, and committed the
deadliest wrongs against humanity. And why? Because they could
not put Nature into the witness-box, and question her — of
her voiceless ‘testimony’ they knew nothing. In all cases between
man and man, their judgment was to be relied on; but in all cases
between man and nature, they were blind leaders of the blind.
[Footnote: ‘In 1664 two women were hung in Suffolk, under
a sentence of Sir Matthew Hale, who took the opportunity of
declaring that the reality of witchcraft was unquestionable; “for
first, the Scriptures had affirmed so much; and secondly, the
wisdom of all nations had provided laws against such persons,
which is an argument of their confidence of such a crime.” Sir
Thomas Browne, who was a great physician as well as a great
writer, was called as a witness, and swore “that he was clearly
of opinion that the persons were bewitched.” ‘ — Lecky’s
History of Rationalism, vol. i. p. 120.]

Mr. Mozley concedes that it would be no great result if
miracles were only accepted by the ignorant and superstitious,
‘because it is easy to satisfy those who do not enquire.’
But he does consider it ‘a great result’ that they have been
accepted by the educated. In what sense educated? Like those
statesmen, jurists, and church dignitaries whose education was
unable to save them from the frightful errors glanced at above?
Not even in this sense; for the great mass of Mr. Mozley’s
educated people had no legal training, and must have been
absolutely defenceless against delusions which could set even
that training at naught. Like nine-tenths of our clergy at the
present day, they were versed in the literature of Greece, Rome,
and Judea; but as regards a knowledge of nature, which is here
the one thing needful, they were ‘noble savages,’ and nothing
more. In the case of miracles, then, it behoves us to understand
the weight of the negative, before we assign a value to the
positive; to comprehend the depositions of nature, before we
attempt to measure, with them, the evidence of men. We have only
to open our eyes to see what honest and even intellectual men and
women are capable of, as to judging evidence, in this nineteenth
century of the Christian era, and in latitude fifty-two degrees
north. The experience thus gained ought, I imagine, to influence
our opinion regarding the testimony of people inhabiting a
sunnier clime, with a richer imagination, and without a particle
of that restraint which the discoveries of physical science have
imposed upon mankind.

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Having thus submitted Mr. Mozley’s views to the examination
which they challenged at the hands of a student of nature, I am
unwilling to quit his book without expressing my admiration of
his genius, and my respect for his character. Though barely known
to him personally, his recent death affected me as that of a
friend. With regard to the style of his book, I heartily
subscribe to the description with which the ‘Times’ winds
up its able and appreciative review. It is marked throughout with
the most serious and earnest conviction, but is without a single
word from first to last of asperity or insinuation against
opponents; and this not from any deficiency of feeling as to the
importance of the issue, but from a deliberate and resolutely
maintained self-control, and from an over-ruling, ever-present
sense of the duty, on themes like these, of a more than judicial
calmness.’

[To the argument regarding the quantity of the miraculous,
introduced at page 17, Mr. Mozley has done me the honour of
publishing a Reply in the seventh volume of the
‘Contemporary Review.’ — J. T.]

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ADDITIONAL REMARKS ON
MIRACLES.

AMONG the scraps of manuscript,
written at the time when Mr. Mozley’s work occupied my attention,
I find the following reflections :—

With regard to the influence of modern science which Mr.
Mozley rates so low, one obvious effect of it is to enhance the
magnitude of many of the recorded miracles, and to increase
proportionably the difficulties of belief. The ancients knew but
little of the vastness of the universe. The Rev. Mr. Kirkman, for
example, has shown what inadequate notions the Jews entertained
regarding the ‘firmament of heaven;’ and Sir George Airy refers
to the case of a Greek philosopher who was persecuted for
hazarding the assertion, then deemed monstrous, that the sun
might be as large as the whole country of Greece. The concerns of
a universe, regarded from this point of view, were much more
commensurate with man and his concerns than those of the universe
which science now reveals to us; and hence that to suit man’s
purposes, or that in compliance with his prayers, changes should
occur in the order of the universe, was more easy of belief in
the ancient world than it can be now. In the very magnitude which
it assigns to natural phenomena, science has augmented the
distance between them and man, and increased the popular belief
in their orderly progression.

As a natural consequence the demand for evidence is more
exacting than it used to be, whenever it is affirmed that the
order of nature has been disturbed. Let us take as an
illustration the miracle by which the victory of Joshua over the
Amorites was rendered complete. In this case the sun is reported
to have stood still for ‘about a whole day’ upon Gibeon, and the
moon in the valley of Ajalon. An Englishman of average education
at the present day would naturally demand a greater amount of
evidence to prove that this occurrence took place, than would
have satisfied an Israelite in the age succeeding that of Joshua.
For to the one, the miracle probably consisted in the stoppage of
a fiery ball less than a yard in diameter, while to the other it
would be the stoppage of an orb fourteen hundred thousand times
the earth in size. And even accepting the interpretation that
Joshua dealt with what was apparent merely, but that what really
occurred was the suspension of the earth’s rotation, I think the
right to exercise a greater reserve in accepting the miracle, and
to demand stronger evidence in support of it than that which
would have satisfied an ancient Israelite, will still be conceded
to a man of science.

There is a scientific as well as an historic imagination; and
when, by the exercise of the former, the stoppage of the earth’s
rotation is clearly realised, the event assumes proportions so
vast, in comparison with the result to be obtained by it, that
belief reels under the reflection. The energy here involved is
equal to that of six trillions of horses working for the whole of
the time employed by Joshua in the destruction of his foes. The
amount of power thus expended would be sufficient to supply every
individual of an army a thousand times the strength of that of
Joshua, with a thousand times the fighting power of each of
Joshua’s soldiers, not for the few hours necessary to the
extinction of a handful of Amorites, but for millions of years.
All this wonder is silently passed over by the sacred historian,
manifestly because he knew nothing about it. Whether, therefore,
we consider the miracle as purely evidential, or as a practical
means of vengeance, the same lavish squandering of energy stares
us in the face. If evidential, the energy was wasted, because the
Israelites knew nothing of its amount; if simply destructive,
then the ratio of the quantity lost to the quantity employed, may
be inferred from the foregoing figures.

To other miracles similar remarks apply. Transferring our
thoughts from this little sand-grain of an earth to the
immeasurable heavens, where countless worlds with freights of
life probably revolve unseen, the very suns which warm them being
barely visible across abysmal space; reflecting that beyond these
sparks of solar fire, suns innumerable may burn, whose light can
never stir the optic nerve at all; and bringing these reflections
face to face with the idea of the Builder and Sustainer of it all
showing Himself in a burning bush, exhibiting His hinder parts,
or behaving in other familiar ways ascribed to Him in the Jewish
Scriptures, the incongruity must appear. Did this credulous
prattle of the ancients about miracles stand alone; were it not
associated with words of imperishable wisdom, and with examples
of moral grandeur unmatched elsewhere in the history of the human
race, both the miracles and their ‘evidences’ would have
long since ceased to be the transmitted inheritance of
intelligent men. Influenced by the thoughts which this universe
inspires, well may we exclaim in David’s spirit, if not in
David’s words: ‘When I consider the heavens, the work of thy
fingers, the moon, and the stars, which thou hast ordained; what
is man that thou shouldst be mindful of him, or the son of man
that thou shouldst so regard him?’

If you ask me who is to limit the outgoings of Almighty power,
my answer is, Not I. If you should urge that if the Builder and
Maker of this universe chose to stop the rotation of the earth,
or to take the form of a burning bush, there is nothing to
prevent Him from doing so, I am not prepared to contradict you. I
neither agree with you nor differ from you, for it is a subject
of which I know nothing. But I observe that in such questions
regarding Almighty power, your enquiries relate, not to that
power as it is actually displayed in the universe, but to the
power of your own imagination. Your question is, not has the
Omnipotent done so and so? or is it in the least degree likely
that the Omnipotent should do so and so? but, is my imagination
competent to picture a Being able and willing to do so and so? I
am not prepared to deny your competence. To the human mind
belongs the faculty of enlarging and diminishing, of distorting
and combining, indefinitely the objects revealed by the senses.
It can imagine a mouse as large as an elephant, an elephant as
large as a mountain, and a mountain as high as the stars. It can
separate congruities and unite incongruities. We see a fish and
we see a woman we can drop one half of each, and unite in idea
the other two halves to a mermaid. We see a horse and we see a
man; we are able to drop one half of each, and unite the other
two halves to a centaur. Thus also the pictorial representations
of the Deity, the bodies and wings of cherubs and seraphs, the
hoofs, horns, and tail of the Evil One, the joys of the blessed,
and the torments of the damned, have been elaborated from
materials furnished to the imagination by the senses. It behoves
you and me to take care that our notions of the Power which rules
the universe are not mere fanciful or ignorant enlargements of
human power. The capabilities of what you call your reason are
not denied. By the exercise of the faculty here adverted to, you
can picture to yourself a Being able and willing to do any and
every conceivable thing. You are right in saying that in
opposition to this Power science is of no avail — that it
is ‘a weapon of air.’ The man of science, however, while
accepting the figure, would probably reverse its application,
thinking it is not science which is here the thing of air, but
that unsubstantial pageant of the imagination to which the
solidity of science is opposed.

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Prayer as a means to effect a private end is theft and
meanness. — EMERSON.

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III. ON PRAYER AS A FORM OF PHYSICAL
ENERGY.

THE Editor of the ‘Contemporary
Review’ is liberal enough to grant me space for some remarks upon
a subject, which, though my relation to it was simply that of a
vehicle of transmission, has brought down upon me a considerable
amount of animadversion.

It may be interesting to some of my readers if I glance at a
few cases illustrative of the history of the human mind, in
relation to this and kindred questions. In the fourth century the
belief in Antipodes was deemed unscriptural and heretical. The
pious Lactantius was as angry with the people who held this
notion as my censors are now with me, and quite as unsparing in
his denunciations of their ‘Monstrosities.’ Lactantius was
irritated because, in his mind, by education and habit, cosmogony
and religion were indissolubly associated, and, therefore,
simultaneously disturbed. In the early part of the seventeenth
century the notion that the earth was fixed, and that the sun and
stars revolved round it daily, was interwoven with religious
feeling, the separation then attempted by Galileo rousing the
animosity and kindling the persecution of the Church. Men still
living can remember the indignation excited by the first revelations
of geology regarding the age of the earth, the
association between chronology and religion being for the time
indissoluble. In our day, however, the best-informed theologians
are prepared to admit that our views of the Universe and its
Author are not impaired, but improved, by the abandonment of the
Mosaic account of the Creation. Look, finally, at the excitement
caused by the publication of the ‘Origin of Species;’ and
compare it with the calm attendant on the appearance of the far
more outspoken, and, from the old point of view, more impious,
‘Descent of Man.’

Thus religion survives-after the removal of what had been long
considered essential to it. In our day the Antipodes are
accepted; the fixity of the earth is given up; the period of
Creation and the reputed age of the world are alike dissipated;
Evolution is looked upon without terror; and other changes have
occurred in the same direction too numerous to be dwelt upon
here. In fact, from the earliest times to the present, religion
has been undergoing a process of purification, freeing itself
slowly and painfully from the physical errors which the active
but uninformed intellect mingled with the aspirations of the
soul. Some of us think that a final act of purification is
needed, while others oppose this notion with the confidence and
the warmth of ancient times. The bone of contention at present is
the physical value of prayer. It is not my wish to excite
surprise, much less to draw forth protest, by the employment of
this phrase. I would simply ask any intelligent person to look
the problem honestly in the face, and then to say whether, in the
estimation of the great body of those who sincerely resort to it,
prayer does not, at all events upon special occasions, invoke a
Power which checks and augments the descent of rain, which
changes the force and direction of winds, which affects the
growth of corn and the health of men and cattle a Power, in
short, which, when appealed to under pressing circumstances,
produces the precise effects caused by physical energy in the
ordinary course of things. To any person who deals sincerely with
the subject, and refuses to blur his moral vision by intellectual
subtleties, this, I think, will appear a true statement of the
case.

It is under this aspect alone that the scientific student, so
far as I represent him, has any wish to meddle with prayer.
Forced upon his attention as a form of physical energy, or as the
equivalent of such energy, he claims the right of subjecting it
to those methods of examination from which all our present
knowledge of the physical universe is derived. And if his
researches lead him to a conclusion adverse to its claims —
if his enquiries rivet him still closer to the philosophy implied
in the words, ‘He maketh His sun to shine on the evil and on the
good, and sendeth rain upon the just and upon the unjust’ —
he contends only for the displacement of prayer, not for its
extinction. He simply says, physical nature is not its legitimate
domain.

This conclusion, moreover, must be based on pure physical
evidence, and not on any inherent, unreasonableness in the act of
prayer. The theory that the system of nature is under the control
of a Being who changes phenomena in compliance with the prayers
of men, is, in my opinion, a perfectly legitimate one. It may of
course be rendered futile by being associated `with conceptions
which contradict it; but such conceptions form no necessary part
of the theory. It is a matter of experience that an earthly
father, who is at the same time both wise and tender, listens to
the requests of his children, and, if they do not ask amiss,
takes pleasure in granting their requests. We know also that this
compliance extends to the alteration, within certain limits, of
the current of events on earth. With this suggestion offered by
experience, it is no departure from scientific method to place
behind natural phenomena a Universal Father, who, in answer to
the prayers of His children, alters the currents of those
phenomena. Thus far Theology and Science go hand in hand. The
conception of an aether, for example, trembling with the waves of
light, is suggested by the ordinary phenomena of wave-motion in
water and in air; and in like manner the conception of personal
volition in nature is suggested by the ordinary action of man
upon earth. I therefore urge no impossibilities, though I am
constantly charged with doing so. I do not even urge
inconsistency, but, on the contrary, frankly admit that the
theologian has as good a right to place his conception at the
root of phenomena as I have to place mine.

But without verification a theoretic conception is a
mere figment of the intellect, and I am sorry to find us parting
company at this point. The region of theory, both in science and
theology, lies behind the world of the senses, but the
verification of theory occurs in the sensible world. To check the
theory we have simply to compare the deductions from it with the
facts of observation. If the deductions be in accordance with the
facts, we accept the theory: if in opposition, the theory is
given up. A single experiment is frequently devised, by which the
theory must stand or fall. Of this character was the
determination of the velocity of light in liquids, as a crucial
test of the Emission Theory. According to it, light travelled
faster in water than in air; according to the Undulatory Theory,
it travelled faster in air than in water. An experiment suggested
by Arago, and executed by Fizeau and Foucault, was conclusive
against Newton’s theory.

But while science cheerfully submits to this ordeal, it seems
impossible to devise a mode of verification of their theories
which does not rouse resentment in theological minds. Is it that,
while the pleasure of the scientific man culminates in the
demonstrated harmony between theory and fact, the highest
pleasure of the religious man has been already tasted in the very
act of praying, prior to verification, any further effort in this
direction being a mere disturbance of his peace? Or is it that we
have before us a residue of that mysticism of the middle ages, so
admirably described by Whewell — that ‘practice of
referring things and events not to clear and distinct notions,
not to general rules capable of direct verification, but to
notions vague, distant, and vast, which we cannot bring into
contact with facts; as when we connect natural events with moral
and historic causes.’ ‘Thus,’ he continues, ‘the character
of mysticism is that it refers particulars, not to
generalisations, homogeneous and immediate, but to such as are
heterogeneous and remote; to which we must add, that the process
of this reference is not a calm act of the intellect, but is
accompanied with a glow of enthusiastic feeling.’

Every feature here depicted, and some more questionable ones,
have shown themselves of late; most conspicuously, I regret to
say, in the leaders’ of a weekly journal of considerable
influence, and one, on many grounds, entitled to the respect of
thoughtful men. In the correspondence, however, published by the
same journal, are to be found two or three letters well
calculated to correct the temporary flightiness of the journal
itself.

It is not my habit of mind to think otherwise than solemnly of
the feeling which prompts prayer. It is a power which I should
like to see guided, not extinguished — devoted to
practicable objects instead of wasted upon air. In some form or
other, not yet evident, it may, as alleged, be necessary to man’s
highest culture. Certain it is that, while I rank many persons
who resort to prayer low in the scale of being — natural
foolishness, bigotry, and intolerance being in their case
intensified by the notion that they have access to the ear of God
— I regard others who employ it, as forming part of the
very cream of the earth. The faith that adds to the folly and
ferocity of the one is turned to enduring sweetness, holiness,
abounding charity, and self-sacrifice by the other. Religion, in
fact, varies with the nature upon which it falls. Often
unreasonable, if not contemptible, prayer, in its purer forms,
hints at disciplines which few of us can neglect without moral
loss. But no good can come of giving it a delusive value, by
claiming for it a power in physical nature. It may strengthen the
heart to meet life’s losses, and thus indirectly promote physical
well-being, as the digging of Aesop’s orchard brought a
treasure of fertility greater than the golden treasure sought.
Such indirect issues we all admit; but it would be simply
dishonest to affirm that it is such issues that are always in
view. Here, for the present, I must end. I ask no space to reply
to those railers who make such free use of the terms insolence,
outrage, profanity, and blasphemy. They obviously lack the
sobriety of mind necessary to give accuracy to their statements,
or to render their charges worthy of serious refutation.

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IV. VITALITY.

THE origin, growth, and energies of living things are subjects
which have always engaged the attention of thinking men. To
account for them it was usual to assume a special agent, free to
a great extent from the limitations observed among the powers of
inorganic nature. This agent was called vital force; and, under
its influence, plants and animals were supposed to collect their
materials and to assume determinate forms. Within the last few
years, however, our ideas of vital processes have undergone
profound modifications; and the interest, and even disquietude,
which the change has excited are amply evidenced by the
discussions and protests which are now common, regarding the
phenomena of vitality. In tracing these phenomena through all
their modifications, the most advanced philosophers of the
present day declare that they ultimately arrive at a single
source of power, from which all vital energy is derived; and the
disquieting circumstance is that this source is not the direct
fiat of a supernatural agent, but a reservoir of what, if we do
not accept the creed of Zoroaster, must be regarded as inorganic
force. In short, it is considered as proved that all the energy
which we derive from plants and animals is drawn from the
sun.

A few years ago, when the sun was affirmed to be the source of
life, nine out of ten of those who are alarmed by the form which
this assertion has latterly assumed would have assented, in a
general way, to its correctness. Their assent, however, was more
poetic than scientific, and they were by no means prepared to see
a rigid mechanical signification attached to their words. This,
however, is the peculiarity of modern conclusions :— that
there is no creative energy whatever in the vegetable or animal
organism, but that all the power which we obtain from the muscles
of man and animals, as much as that which we develop by the
combustion of wood or coal, has been produced at the sun’s
expense. The sun is so much the colder that we may have our
fires; he is also so much the colder that we may have our
horse-racing and Alpine climbing. It is, for example, certain
that the sun has been chilled to an extent capable of being
accurately expressed in numbers, in order to furnish the power
which lifted this year a certain number of tourists from the vale
of Chamouni to the summit of Mont Blanc.

To most minds, however, the energy of light and heat presents
itself as a thing totally distinct from ordinary mechanical
energy. Either of them can nevertheless be derived from the
other. Wood can be raised by friction to the temperature of
ignition; while by properly striking a piece of iron a skilful
blacksmith can cause it to glow. Thus, by the rude agency of his
hammer, he generates light and heat. This action, if carried far
enough, would produce the light and heat of the sun. In fact, the
sun’s light and heat have actually been referred to the fall of
meteoric matter upon his surface; and whether the sun is thus
supported or not, it is perfectly certain that he might be thus
supported. Whether, moreover, the whilom molten condition of our
planet was, as supposed by eminent men, due to the collision of
cosmic masses or not, it is perfectly certain that the molten
condition might be thus brought about.

If, then, solar light and heat can be produced by the impact
of dead matter, and if from the light and heat thus produced we
can derive the energies which we have been accustomed to call
vital, it indubitably follows that vital energy may have a
proximately mechanical origin.

In what sense, then, is the sun to be regarded as the origin
of the energy derivable from plants and animals? Let us try to
give an intelligible answer to this question. Water may be raised
from the sea-level to a high elevation, and then permitted to
descend. In descending it may be made to assume various forms
— to fall in cascades, to spurt in fountains, to boil in
eddies, or to flow tranquilly along a uniform bed. It may,
moreover, be caused to set complex machinery in motion, to turn
millstones, throw shuttles, work saws and hammers, and drive
piles. But every form of power here indicated would be derived
from the original power expended in raising the water to the
height from which it fell. There is no energy generated by the
machinery: the work performed by the water in descending is
merely the parcelling out and distribution of the work expended
in raising it. In precisely this sense is all the energy of
plants and animals the parcelling out and distribution of a power
originally exerted by the sun. In the case of the water, the
source of the power consists in the forcible separation of a
quantity of the liquid from a low level of the earth’s surface,
and its elevation to a higher position, the power thus expended
being returned by the water in its descent. In the case of vital
phenomena, the source of power consists in the forcible
separation of the atoms of compound substances by the sun. We
name the force which draws the water earthward ‘gravity,’
and that which draws atoms together ‘chemical affinity’;
but these different names must not mislead us regarding the
qualitative identity of the two forces. They are both
attractions; and, to the intellect, the falling of carbon atoms
against oxygen atoms is not more difficult of conception than the
falling of water to the earth.

The building up of the vegetable, then, is effected by the
sun, through the reduction of chemical compounds. The phenomena
of animal life are more or less complicated reversals of these
processes of reduction. We eat the vegetable, and we breathe the
oxygen of the air; and in our bodies the oxygen, which had been
lifted from the carbon and hydrogen by the action of the sun,
again falls towards them, producing animal heat and developing
animal forms. Through the most complicated phenomena of vitality
this law runs :— the vegetable is produced while a weight
rises, the animal is produced while a weight falls. But the
question is not exhausted here. The water employed in our first
illustration generates all the motion displayed in its descent,
but the form of the motion depends on the character of the
machinery interposed in the path of the water. In a similar way,
the primary action of the sun’s rays is qualified by the atoms
and molecules among which their energy is distributed. Molecular
forces determine the form which the solar energy will assume. In
the separation of the carbon and oxygen this energy may be so
conditioned as to result in one case in the formation of a
cabbage, and in another case in the formation of an oak. So also,
as regards the reunion of the carbon and the oxygen, the
molecular machinery through which the combining energy acts may,
in one case, weave the texture of a frog, while in another it may
weave the texture of a man.

The matter of the animal body is that of inorganic nature.
There is no substance in the animal tissues which is not
primarily derived from the rocks, the water, and the air. Are the
forces of organic matter, then, different in kind from those of
inorganic matter? The philosophy of the present day negatives the
question. It is the compounding, in the organic world, of forces
belonging equally to the inorganic, that constitutes the mystery
and the miracle of vitality. Every portion of every animal body
may be reduced to purely inorganic matter. A perfect reversal of
this process of reduction would carry us from the inorganic to
the organic; and such a reversal is at least conceivable. The
tendency, indeed, of modern science is to break down the wall of
partition between organic and inorganic, and to reduce both to
the operation of forces which are the same in kind, but which are
differently compounded.

Consider the question of personal identity, in relation to
that of molecular form. Thirty-four years ago, Mayer of
Heilbronn, with that power of genius which breathes large
meanings into scanty facts, pointed out that the blood was 6 the
oil of the lamp of life,’ the combustion of which sustains
muscular action. The muscles are the machinery by which the
dynamic power of the blood is brought into play. Thus the blood
is consumed. But the whole body, though more slowly than the
blood, wastes also, so that after a certain number of years it is
entirely renewed. How is the sense of personal identity
maintained across this flight of molecules? To man, as we know
him, matter is necessary to consciousness; but the matter of any
period may be all changed, while consciousness exhibits no
solution of continuity. Like changing sentinels, the oxygen,
hydrogen, and carbon that depart, seem to whisper their secret to
their comrades that arrive, and thus, while the Non-ego shifts,
the Ego remains the same. Constancy of form in the grouping of
the molecules, and not constancy of the molecules themselves, is
the correlative of this constancy of perception. Life is a wave
which in no two consecutive moments of its existence is composed
of the same particles.

Supposing, then, the molecules of the human body, instead of
replacing others, and thus renewing a pre-existing form, to be
gathered first hand from nature and put together in the same
relative positions as those which they occupy in the body.
Supposing them to have the selfsame forces and distribution of
forces, the selfsame motions and distribution of motions —
would this organised concourse of molecules stand before us as a
sentient thinking being? There seems no valid reason to believe
that it would not. Or, supposing a planet carved from the sun,
set spinning round an axis, and revolving round the sun at a
distance from him equal to that of our earth, would one of the
consequences of its refrigeration be the development of organic
forms? I lean to the affirmative. Structural forces are certainly
in the mass, whether or not those forces reach to the extent of
forming a plant or an animal. In an amorphous drop of water lie
latent all the marvels of crystalline force; and who will set
limits to the possible play of molecules in a cooling planet? If
these statements startle, it is because matter has been defined
and maligned by philosophers and theologians, who were equally
unaware that it is, at bottom, essentially mystical and
transcendental.

Questions such as these derive their present interest in great
part from their audacity, which is sure, in due time, to
disappear. And the sooner the public dread is abolished with
reference to such questions the better for the cause of truth. As
regards knowledge, physical science is polar. In one sense it
knows, or is destined to know, everything. In another sense it
knows nothing. Science understands much of this intermediate
phase of things that we call nature, of which it is the product;
but science knows nothing of the origin or destiny of nature. Who
or what made the sun, and gave his rays their alleged power? Who
or what made and bestowed upon the ultimate particles of matter
their wondrous power of varied interaction? Science does not
know: the mystery, though pushed back, remains unaltered. To many
of us who feel that there are more things in heaven and earth
than are dreamt of in the present philosophy of science, but who
have been also taught, by baffled efforts, how vain is the
attempt to grapple with the Inscrutable, the ultimate frame of
mind is that of Goethe:

.

Who dares to name His name,
Or belief in Him proclaim,
Veiled in mystery as He is, the All-enfolder?
Gleams across the mind His light,
Feels the lifted soul His might,
Dare it then deny His reign, the All-upholder?

.

.

—————————————-

.

.

.

.

.

As I rode through the Schwarzwald, I said to myself: That
little fire which glows star-like across the dark-growing moor,
where the sooty smith bends over his anvil, and thou hopest to
replace thy lost horse-shoe, — is it a detached, separated
speck, cut off from the whole Universe; or indissolubly joined to
the whole? Thou fool, that smithy-fire was primarily kindled at
the Sun; is fed by air that circulates from before Noah’s Deluge,
from beyond the Dogstar; therein, with Iron Force, and Coal
Force, and the far stranger Force of Man, are cunning affinities
and battles and victories of Force brought about; it is a little
ganglion, or nervous centre, in the great vital system of
Immensity. Call it, if thou wilt, an unconscious Altar, kindled
on the bosom of the All… Detached, separated! I say there
is no such separation: nothing hitherto was ever stranded, cast
aside; but all, were it only a withered leaf, works together with
all; is borne forward on the bottomless, shoreless flood of
action, and lives through perpetual metamorphoses. —
CARLYLE.

.

—–

.

V. MATTER AND
FORCE.

[Footnote: A Lecture
delivered to the working men of Dundee, September 5, 1867, with
additions.]

It is the custom of the Professors in the Royal School of
Mines in London to give courses of evening lectures every year to
working men. The lecture-room holds 600 people; and tickets to
this amount are disposed of as quickly as they can be handed to
those who apply for them. So desirous are the working men of
London to attend these lectures, that the persons who fail to
obtain tickets always bear a large proportion to those who
succeed. Indeed, if the lecture-room could hold 2,000 instead of
600, I do not doubt that every one of its benches would be
occupied on these occasions. It is, moreover, worthy of remark
that the lectures are but rarely of a character which could help
the working man in his daily pursuits. The information acquired
is hardly ever of a nature which admits of being turned into
money. It is, therefore, a pure desire for knowledge, as a thing
good in itself, and without regard to its practical application,
which animates the hearers of these lectures.

It is also my privilege to lecture to another audience in
London, composed in part of the aristocracy of rank, while the
audience just referred to is composed wholly of the aristocracy
of labour. As regards attention and courtesy to the lecturer,
neither of these audiences has anything to learn of the other;
neither can claim superiority over the other. It would not,
perhaps, be quite correct to take those persons who flock to the
School of Mines as average samples of their class; they are
probably picked men — the aristocracy of labour, as I have
just called them. At all events, their conduct demonstrates that
the essential qualities of what we in England understand by a
gentleman are confined to no class; and they have often raised in
my mind the wish that the gentlemen of all classes, artisans as
well as lords, could, by some process of selection, be sifted
from the general mass of the community, and caused to know each
other better.

When pressed some months ago by the Council of the British
Association to give an evening lecture to the working men of
Dundee, my experience of the working men of London naturally rose
to my mind; and, though heavily weighted with other duties, I
could not bring myself to decline the request of the Council.
Hitherto, the evening discourses of the Association have been
delivered before its members and associates alone. But after the
meeting at Nottingham, last year, where the working men, at their
own request, were addressed by our
late President, Mr. Grove, and by my excellent friend, Professor
Huxley, the idea arose of incorporating with all subsequent
meetings of the Association an address to the working men of the
town in which the meeting is held. A resolution to that effect
was sent to the Committee of Recommendations; the Committee
supported the resolution; the Council of the Association ratified
the decision of the Committee; and here I am to carry out to the
best of my ability their united wishes.

—–

Whether it be a consequence of long-continued development, or
an endowment conferred once for all on man at his creation, we
find him here gifted with a mind curious to know the causes of
things, and surrounded by objects which excite its questionings,
and raise the desire for an explanation. It is related of a young
Prince of one of the Pacific Islands, that when he first saw
himself in a looking-glass, he ran round the glass to see who was
standing at the back. And thus it is with the general human
intellect, as regards the phenomena of the external world. It
wishes to get behind and learn the causes and connections of
these phenomena. What is the sun, what is the earth, what should
we see if we came to the edge of the earth and looked over? What
is the meaning of thunder and lightning, of hail, rain, storm,
and snow? Such questions presented themselves to early men, and
by and by it was discovered that this desire for knowledge was
not implanted in vain. After many trials it became evident that
man’s capacities were, so to speak, the complement of nature’s
facts, and that, within certain limits, the secret of the
universe was open to the human understanding. It was found that
the mind of man had the power of penetrating far beyond the
boundaries of his five senses; that the things which are seen in
the material world depend for their action upon things unseen; in
short, that besides the phenomena which address the senses, there
are laws and principles and processes which do not address the
senses at all, but which must be, and can be, spiritually
discerned.

To the subjects which require this discernment belong the
phenomena of molecular force. But to trace the genesis of the
notions now entertained upon this subject, we have to go a long
way back. In the drawing of a bow, the darting of a javelin, the
throwing of a stone — in the lifting of burdens, and in
personal combats, even savage man became acquainted with the
operation of force. Ages of discipline, moreover, taught him
foresight. He laid by at the proper season stores of food, thus
obtaining time to look about him, and to become an observer and
enquirer. Two things which he noticed must have profoundly
stirred his curiosity. He found that a kind of resin dropped from
a certain tree possessed, when rubbed, the power of drawing light
bodies to itself, and of causing them to cling to it; and he also
found that a particular stone exerted a similar power over a
particular kind of metal. I allude, of course, to electrified
amber, and to the load-stone, or natural magnet, and its power to
attract particles of iron. Previous experience of his own muscles
had enabled our early enquirer to distinguish between a push and
a pull. Augmented experience showed him that in the case of the
magnet and the amber, pulls and pushes — attractions and
repulsions — were also exerted; and, by a kind of poetic
transfer, be applied to things external to himself, conceptions
derived from himself. The magnet and the rubbed amber were
credited with pushing and pulling, or, in other words, with
exerting force.

In the time of the great Lord Bacon the margin of these pushes
and pulls was vastly extended by Dr. Gilbert, a man probably of
firmer scientific fibre, and of finer insight, than Bacon
himself. Gilbert proved that a multitude of other bodies, when
rubbed, exerted the power which, thousands of years previously,
had been observed in amber. In this way the notion of attraction
and repulsion in external nature was rendered familiar. It was a
matter of experience that bodies, between which no visible link
or connection existed, possessed the power of acting upon each
other; and the action came to be technically called ‘action at a
distance.’

But out of experience in science there grows something finer
than mere experience. Experience furnishes the soil for plants of
higher growth; and this observation of action at a distance
provided material for speculation upon the largest of problems.
Bodies were observed to fall to the earth. Why should they do so?
The earth was proved to revolve round the sun; and the moon to
revolve round the earth. Why should they do so? What prevents
them from flying straight off into space? Supposing it were
ascertained that from a part of the earth’s rocky crust a firmly
fixed and tightly stretched chain started towards the sun, we
might be inclined to conclude that the earth is held in its orbit
by the chain — that the sun twirls the earth around him, as
a boy twirls round his head a bullet at the end of a string. But
why should the chain be needed? It is a fact of experience that
bodies can attract each other at a distance, without the
intervention of any chain. Why should not the sun and earth so
attract each other? and why should not the fall of bodies from a
height be the result of their attraction by the earth? Here then
we reach one of those higher speculations which grow out of the
fruitful soil of observation. Having started with the savage, and
his sensations of muscular force, we pass on to the observation
of force exerted between a magnet and rubbed amber and the bodies
which they attract, rising, by an unbroken growth of ideas, to a
conception of the force by which sun and planets are held
together.

This idea of attraction between sun and planets had become
familiar in the time of Newton. He set himself to examine the
attraction; and here, as elsewhere, we find the speculative mind
falling back for its materials upon experience. It had been
observed, in the case of magnetic and electric bodies, that the
nearer they were brought together the stronger was the force
exerted between them; while, by increasing the distance, the
force diminished until it became insensible. Hence the inference
that the assumed pull between the earth and the sun would be
influenced by their distance asunder. Guesses had been made as to
the exact manner in which the force varied with the distance; but
Newton supplemented the guess by the severe test of experiment
and calculation. Comparing the pull of the earth upon a body
close to its surface, with its pull upon the moon, 240,000 miles
away, Newton rigidly established the law of variation with the
distance. But on his way to this result Newton found room for
other conceptions, some of which, indeed, constituted the
necessary stepping-stones to his result. The one which here
concerns us is, that not only does the sun attract the earth, and
the earth attract the sun, as wholes, but every particle of the
sun attracts every particle of the earth, and the reverse. His
conclusion was, that the attraction of the masses was simply the
sum of the attractions of their constituent particles.

This result seems so obvious that you will perhaps wonder at
my dwelling upon it; but it really marks a turning point in our
notions of force. You have probably heard of certain philosophers
of the ancient world named Democritus, Epicurus, and Lucretius.
These men adopted, developed, and diffused the doctrine of atoms
and molecules, which found its consummation at the hands of the
illustrious John Dalton. But the Greek and Roman philosophers I
have named, and their followers, up to the time of Newton,
pictured their atoms as falling and flying through space, hitting
each other, and clinging together by imaginary hooks and claws.
They missed the central idea that atoms and molecules could come
together, not by being fortuitously knocked Against each other,
but by their own mutual attractions. This is one of the great
steps taken by Newton. He familiarised the world with the
conception of molecular force.

Newton, you know, was preceded by a grand fellow named John
Kepler — a true working man — who, by analysing the
astronomical observations of his master, Tycho Brahe, had
actually found that the planets moved as they are now known to
move. Kepler knew as much about the motion of the planets as
Newton did; in fact, Kepler taught Newton and the world generally
the facts of planetary motion. But this was not enough. The
question arose — Why should the facts be so? This was the
great question for Newton, and it was the solution of it which
renders his name and fame immortal. Starting from the principle
that every particle of matter in the solar system attracts every
other particle by a force which varies as the inverse square of
the distance between the particles, he proved that the Planetary
motions must be what observation makes them to be. He showed that
the moon fell towards the earth, and that the planets fell
towards the sun, through the operation of the same force that
pulls an apple from its tree. This all-pervading force, which
forms the solder of the material universe, and the conception of
which was necessary to Newton’s intellectual peace, is called the
force of gravitation.

Gravitation is a purely attractive force, but in electricity
and magnetism, repulsion had been always seen to accompany
attraction. Electricity and magnetism are double or polar forces.
In the case of magnetism, experience soon pushed the mind beyond
the bounds of experience, compelling it to conclude that the
polarity of the magnet was resident in its molecules. I hold a
magnetised strip of steel by its centre, and find that one half
of the strip attracts, and the other half repels, the north end
of a magnetic needle. I break the strip in the middle, find that
this half, which a moment ago attracted throughout its entire
length the north pole of a magnetic needle, is now divided into
two new halves, one of which wholly attracts, and the other of
which wholly repels, the north pole of the needle. The half
proves to be as perfect a magnet as the whole. You may break this
half and go on till further breaking becomes impossible through
the very smallness of the fragments; the smallest fragment is
found endowed with two poles, and is, therefore, a perfect
magnet. But you cannot stop here: you imagine where you cannot
experiment; and reach the conclusion entertained by all
scientific men, that the magnet which you see and feel is an
assemblage of molecular magnets which you cannot see and feel,
but which, as before stated, must be intellectually
discerned.

Magnetism then is a polar force; and experience hints that a
force of this kind may exert a certain structural power. It is
known, for example, that iron filings strewn round a magnet
arrange themselves in definite lines, called, by some,
‘magnetic curves,’ and, by others, ‘lines of magnetic
force.’ Over two magnets now before me is spread a sheet of
paper. Scattering iron filings over the paper, polar force comes
into play, and every particle of the iron responds to that force.
We have a kind of architectural effort — if I may use the
term — exerted on the part of the iron filings. Here then
is a fact of experience which, as you will see immediately,
furnishes further material for the mind to operate upon,
rendering it possible to attain intellectual clearness and
repose, while speculating upon apparently remote phenomena.

The magnetic force has here acted upon particles visible to
the eye. But, as already stated, there are numerous processes in
nature which entirely elude the eye of the body, and must be
figured by the eye of the mind. The processes of chemistry are
examples of these. Long thinking and experimenting has led
philosophers to conclude that matter is composed of atoms from
which, whether separate or in combination, the whole material
world is built up. The air we breathe, for example, as mainly a
mechanical mixture of the atoms of oxygen and nitrogen. The water
we drink is also composed of oxygen and hydrogen. But it differs
from the air in this particular, that in water the oxygen and
hydrogen are not mechanically mixed, but chemically combined. The
atoms of oxygen and those of hydrogen exert enormous attractions
on each other, so that when brought into sufficient proximity
they rush together with an almost incredible force to form a
chemical compound. But powerful as is the force with which these
atoms lock themselves together, we have the means of tearing them
asunder, and the agent by which we accomplish this may here
receive a few moments’ attention.

Into a vessel containing acidulated water I dip two strips of
metal, the one being zinc and the other platinum, not permitting
them to touch each other in the liquid. I connect the two upper
ends of the strips by a piece of copper wire. The wire is now the
channel of what, for want of a better name, we call an 6 electric
current.’ What the inner change of the wire is we do not know,
but we do know that a change has occurred, by the external
effects produced by the wire. Let me show you one or two of these
effects. Before you is a series of ten vessels, each with its
pair of metals, and I wish to get the added force of all ten. The
arrangement is called a voltaic battery. I plunge a piece of
copper wire among these iron filings; they refuse to cling to it.
I employ the selfsame wire to connect the two ends of the
battery, and subject it to the same test. The iron filings now
crowd round the wire and cling to it. I interrupt the current,
and the filings immediately fall; the power of attraction
continues only so long as the wire connects the two ends of the
battery.

Here is a piece of similar wire, overspun with cotton, to
prevent the contact of its various parts, and formed into a coil.
I make the coil part of the wire which connects the two ends of
the voltaic battery. By the attractive force with which it has
become suddenly endowed, it now empties this tool-box of its iron
nails. I twist a covered copper wire round this common poker;
connecting the wire with the two ends of the voltaic battery, the
poker is instantly transformed into a strong magnet. Two flat
spirals are here suspended facing each other, about six inches
apart. Sending a current through both spirals, they clash
suddenly together; reversing what is called the direction of the
current in one of the spirals, they fly asunder. All these
effects are due to the power which we name an electric current,
and which we figure as flowing through the wire when the voltaic
circuit is complete.

By the same agent we tear asunder the locked atoms of a
chemical compound. Into this small cell, containing water, dip
two thin wires. A magnified image of the cell is thrown upon the
screen before you, and you see plainly the images of the wires.
From a small battery I send an electric current from wire to
wire. Bubbles of gas rise immediately from each of them, and
these are the two gases of which the water is composed. The
oxygen is always liberated on the one wire, the hydrogen on the
other. The gases may be collected either separately or mixed. I
place upon my hand a soap bubble filled with the mixture of both
gases. Applying a taper to the bubble, a loud explosion is heard.
The atoms have rushed together with detonation, and without
injury to my hand, and the water from which they were extracted
is the result of their re-union.

—–

One consequence of the rushing together of the atoms is the
development of heat. What is this heat? Here are two ivory balls
suspended from the same point of support by two short strings. I
draw them thus apart and then liberate them. They clash together,
but, by virtue of their elasticity, they quickly recoil, and a
sharp vibratory rattle succeeds their collision. This experiment
will enable you to figure to your mind a pair of clashing atoms.
We have in the first place, a motion of the one atom towards the
other — a motion of translation, as it is usually called
— then a recoil, and afterwards a motion of vibration. To
this vibratory motion we give the name of heat. Thus, three
things are to be kept before the mind — first, the atoms
themselves; secondly, the force with which they attract each
other; and thirdly, the motion consequent upon the exertion of
that force. This motion must be figured first as a motion of
translation, and then as a motion of vibration, to which latter
we give the name of heat. For some time after the act of
combination this motion is so violent as to prevent the molecules
from coming together, the water being maintained in a state of
vapour. But as the vapour cools, or in other words loses its
motion, the molecules coalesce to form a liquid.

And now we approach a new and wonderful display of force. As
long as the substance remains in a liquid or vaporous condition,
the play of this force is altogether masked and bidden. But as
the heat is gradually withdrawn, the molecules prepare for new
arrangements and combinations. Solid crystals of water are at
length formed, to which we give the familiar name of ice. Looking
at these beautiful edifices and their internal structure, the
pondering mind has forced upon it the question, How are they
built up? We have obtained clear conceptions of polar force; and
we infer from our broken magnet that polar force may be resident
in the molecules or smallest particles of matter, and that by the
play of this force structural arrangement is possible. What, in
relation to our present question, is the natural action of a mind
furnished with this knowledge? It is compelled to transcend
experience, and endow the atoms and molecules of which crystals
are built with definite poles whence issue attractions and
repulsions. In virtue of these forces some poles are drawn
together, while some retreat from each other; atom is added to
atom, and molecule to molecule, not boisterously or fortuitously,
but silently and symmetrically, and in accordance with laws more
rigid than those which guide a human builder when he places his
materials together. Imagine the bricks and stones of this town of
Dundee endowed with structural power.

Imagine them attracting and repelling, and arranging
themselves into streets and houses and Kinnaird Halls —
would not that be wonderful? Hardly less wonderful is the play of
force by which the molecules of water build themselves into the
sheets of ice which every winter roof your ponds and lakes.

If I could show you the actual progress of this molecular
architecture, its beauty would delight and astonish you. A
reversal of the process of crystallisation may be actually shown.
The molecules of a piece of ice may be taken asunder before your
eyes; and from the manner in which they separate, you may to some
extent infer the manner in which they go together. When a beam is
sent from our electric lamp through a plate of glass, a portion
of the beam is intercepted, and the glass is warmed by the
portion thus retained within it. When the beam is sent through a
plate of ice, a portion of the beam is also absorbed; but instead
of warming the ice, the intercepted heat melts it internally. It
is to the delicate silent action of this beam within the ice that
I now wish to direct your attention. Upon the screen is thrown a
magnified image of the slab of ice: the light of the beam passes
freely through the ice without melting it, and enables us to form
the image; but the heat is in great part intercepted, and that
heat now applies itself to the work of internal liquefaction.
Selecting certain points for attack, round about those points the
beam works silently, undoing the crystalline architecture, and
reducing to the freedom of liquidity molecules which had been
previously locked in a solid embrace. The liquefied spaces are
rendered visible by strong illumination. Observe those
six-petaled flowers breaking out over the white surface, and
expanding in size as the action of the beam continues. These
flowers are liquefied ice. Under the action of the heat the
molecules of the crystals fall asunder, so as to leave behind
them these exquisite forms. We have here a process of demolition
which clearly reveals the reverse process of construction. In
this fashion, and in strict accordance with this hexangular type,
every ice molecule takes its place upon our ponds and lakes
during the frosts of winter. To use the language of an American
poet, ‘the atoms march in tune,’ moving to the music of
law, which thus renders the commonest substance in nature a
miracle of beauty.

It is the function of science, not as some think to divest
this universe of its wonder and mystery, but, as in the case
before us, to point out the wonder and the mystery of common
things. Those fern-like forms, which on a frosty morning
overspread your windowpanes, illustrate the action of the same
force. Breathe upon such a pane before the fires are lighted, and
reduce the solid crystalline film to the liquid condition; then
watch its subsequent resolidification. You will see it all the
better if you look at it through a common magnifying glass. After
you have ceased breathing, the film, abandoned to the action of
its own forces, appears for a moment to be alive. Lines of motion
run through it; molecule closes with molecule, until finally the
whole film passes from the state of liquidity, through this state
of motion, to its final crystalline repose.

I can show you something similar. Over a piece of perfectly
clean glass I pour a little water in which certain crystals have
been dissolved. A film of the solution clings to the glass. By
means of a microscope and a lamp, an image of the plate of glass
is thrown upon the screen. The beam of the lamp, besides
illuminating the glass, also heats it; evaporation sets in, and
at a certain moment, when the solution has become supersaturated,
splendid branches of crystal shoot out over the screen. A dozen
square feet of surface are now covered by those beautiful forms.
With another solution we obtain crystalline spears, feathered
right and left by other spears. From distant nuclei in the middle
of the field of view the spears shoot with magical rapidity in
all directions. The film of water on a window-pane on a frosty
morning exhibits effects quite as wonderful as these. Latent in
these formless solutions, latent in every drop of water, lies
this marvellous structural power, which only requires the
withdrawal of opposing forces to bring it into action.

The clear liquid now held up before you is a solution of
nitrate of silver — a compound of silver and nitric acid.
When an electric current is sent through this liquid the silver
is severed from the acid, as the hydrogen was separated from the
oxygen in a former experiment; and I would ask you to observe how
the metal behaves when its molecules are thus successively set
free. The image of the cell, and of the two wires which dip into
the liquid of the cell, are now clearly shown upon the screen.
Let us close the circuit, and send the current through the
liquid. From one of the wires a beautiful silver tree commences
immediately to sprout. Branches of the metal are thrown out, and
umbrageous foliage loads the branches. You have here a growth,
apparently as wonderful as that of any vegetable, perfected in a
minute before your eyes. Substituting for the nitrate of silver
acetate of lead, which is a compound of lead and acetic acid, the
electric current severs the lead from the acid, and you see the
metal slowly branching into exquisite metallic ferns, the fronds
of which, as they become too heavy, break from their roots and
fall to the bottom of the cell.

These experiments show that the common matter of our earth
— ‘brute matter,’ as Dr. Young, in his Night
Thoughts
, is pleased to call it — when its atoms and
molecules are permitted to bring their forces into free play,
arranges itself, under the operation of these forces, into forms
which rival in beauty those of the vegetable world. And what is
the vegetable world itself, but the result of the complex play of
these molecular forces? Here, as elsewhere throughout nature, if
matter moves it is force that moves it, and if a certain
structure, vegetable or mineral, is produced, it is through the
operation of the forces exerted between the atoms and
molecules.

The solid matter of which our lead and silver trees were
formed was, in the first instance, disguised in a transparent
liquid; the solid matter of which our woods and forests are
composed is also, for the most part disguised in a transparent
gas, which is mixed in small quantities with the air of our
atmosphere. This gas is formed by the union of carbon and oxygen,
and is called carbonic acid gas. The carbonic acid of the air
being subjected to an action somewhat analogous to that of the
electric current in the case of our lead and silver solutions,
has its carbon liberated and deposited as woody fibre. The watery
vapour of the air is subjected to similar action; its hydrogen is
liberated from its oxygen, and lies down side by side with the
carbon in the tissues of the tree. The oxygen in both cases is
permitted to wander away into the atmosphere. But what is it in
nature that plays the part of the electric current in our
experiments, tearing asunder the locked atoms of carbon, oxygen,
and hydrogen? The rays of the sun. The leaves of plants which
absorb both the carbonic acid and the aqueous vapour of the air,
answer to the cells in which our decompositions took place. And
just as the molecular attractions of the silver and the lead
found expression in those beautiful branching forms seen in our
experiments, so do the molecular attractions of the liberated
carbon and hydrogen find expression in the architecture of
grasses, plants, and trees.

In the fall of a cataract and the rush of the wind we have
examples of mechanical power. In the combinations of chemistry
and in the formation of crystals and vegetables we have examples
of molecular power. You have learned how the atoms of oxygen and
hydrogen rush together to form water. I have not thought it
necessary to dwell upon the mighty mechanical energy of their act
of combination; but it may be said, in passing, that the clashing
together of 1 lb. of hydrogen and 8 lbs. of oxygen to form 9 lbs.
of aqueous vapour, is greater than the shock of a weight of 1,000
tons falling from a height of 20 feet against the earth. Now, in
order that the atoms of oxygen and hydrogen should rise by their
mutual attractions to the velocity corresponding to this enormous
mechanical effect, a certain distance must exist between the
particles. It is in rushing over this that the velocity is
attained.

—–

This idea of distance between the attracting atoms is of the
highest importance in our conception of the system of the world.
For the matter of the world may be classified under two distinct
heads: atoms and molecules which have already combined and thus
satisfied their mutual attractions, and atoms and molecules which
have not yet combined, and whose mutual attractions are,
therefore, unsatisfied. Now, as regards motive power, we are
entirely dependent on atoms and molecules of the latter kind.
Their attractions can produce motion, because sufficient distance
intervenes between the attracting atoms, and it is this atomic
motion that we utilise in our machines. Thus we can get power out
of oxygen and hydrogen by the act of their union; but once they
are combined, and once the vibratory motion consequent on their
combination has been expended, no further power can be got out of
their mutual attraction. As dynamic agents they are dead. The
materials of the earth’s crust consist for the most part of
substances whose atoms have already closed in chemical union
— whose mutual attractions are satisfied. Granite, for
instance, is a widely diffused substance; but granite consists,
in great part, of silicon, oxygen, potassium, calcium, and
aluminum, whose atoms united long ago, and are therefore dead.
Limestone is composed of carbon, oxygen, and a metal called
calcium, the atoms of which have already closed in chemical
union, and are therefore finally at rest. In this way we might go
over nearly the whole of the materials of the earth’s crust, and
satisfy ourselves that though they were sources of power in ages
past, and long before any creature appeared on the earth capable
of turning their power to account, they are sources of power no
longer. And here we might halt for a moment to remark on that
tendency, so prevalent in the world, to regard everything as made
for human use. Those who entertain this notion, hold, I think, an
overweening opinion of their own importance in the system of
nature. Flowers bloomed before men saw them, and the quantity of
power wasted before man could utilise it is all but infinite
compared with what now remains. We are truly heirs of all the
ages; but as honest men it behoves us to learn the extent of our
inheritance, and as brave ones not to whimper if it should prove
less than we had supposed. The healthy attitude of mind with
reference to this subject is that of the poet, who, when asked
whence came the rhodora, joyfully acknowledged his brotherhood
with the flower

Why thou wert there, O rival of the rose!
I never thought to ask, I never knew,
But in my simple ignorance supposed
The self-same power that brought me there brought you.

Emerson.

A few exceptions to the general state of union of the
molecules of the earth’s crust — vast in relation to us,
but trivial in comparison to the total store of which they are
the residue — still remain. They constitute our main
sources of motive power. By far the most important of these are
our beds of coal. Distance still intervenes between the atoms of
carbon and those of atmospheric oxygen, across which the atoms
may be urged by their mutual attractions; and we can utilise the
motion thus produced. Once the carbon and the oxygen have rushed
together, so as to form carbonic acid, their mutual attractions
are satisfied; and, while they continue in this condition, as
dynamic agents they are dead. Our woods and forests are also
sources of mechanical energy, because they have the power of
uniting with the atmospheric oxygen. Passing from plants to
animals, we find that the source of motive power just referred to
is also the source of muscular power. A horse can perform work,
and so can a man; but this work is at bottom the molecular work
of the transmuted food and the oxygen of the air. We inhale this
vital gas, and bring it into sufficiently close proximity with
the carbon and the hydrogen of the body. These unite in obedience
to their mutual, attractions; and their motion towards each
other, properly turned to account by the wonderful mechanism of
the body, becomes muscular motion.

One fundamental thought pervades all these statements: there
is one tap root from which they all spring. This is the ancient
maxim that out of nothing nothing comes; that neither in the
organic world nor in the inorganic is power produced without the
expenditure of power; that neither in the plant nor in the animal
is there a creation of force or motion. Trees grow, and so do men
and horses; and here we have new power incessantly introduced
upon the earth. But its source, as I have already stated, is the
sun. It is the sun that separates the carbon from the oxygen of
the carbonic acid, and thus enables them to recombine. Whether
they recombine in the furnace of the steam-engine or in the
animal body, the origin of the power they produce is the same. In
this sense we are all ‘souls of fire and children of the sun.’
But, as remarked by Helmholtz, we must be content to share our
celestial pedigree with the meanest of living things.

Some estimable persons, here present, very possibly shrink
from accepting these statements; they may be frightened by their
apparent tendency towards what is called materialism — a
word which, to many minds, expresses something very dreadful. But
it ought to be known and avowed that the physical philosopher, as
such, must be a pure materialist. His enquiries deal with matter
and force, and with them alone. And whatever be the forms which
matter and force assume, whether in the organic world or the
inorganic, whether in the coal-beds and forests of the earth, or
in the brains and muscles of men, the physical philosopher will
make good his right to investigate them. It is perfectly vain to
attempt to stop enquiry in this direction. Depend upon it, if a
chemist by bringing the proper materials together, in a retort or
crucible, could make a baby, he would do it. There is no law,
moral or physical, forbidding him to do it. At the present moment
there are, no doubt, persons experimenting on the possibility of
producing what we call life out of inorganic materials. Let them
pursue their studies in peace; it is only by such trials that
they will learn the limits of their own powers and the operation
of the laws of matter and force.

But while thus making the largest demand for freedom of
investigation — while I consider science to be alike
powerful as an instrument of intellectual culture and as a
ministrant to the material wants of men; if you ask me whether it
has solved, or is likely in our day to solve, the problem of this
universe, I must shake my head in doubt. You remember the first
Napoleon’s question, when the savants who accompanied him to
Egypt discussed in his presence the origin of the universe, and
solved it to their own apparent satisfaction. He looked aloft to
the starry heavens, and said, ‘It is all very well, gentlemen;
but who made these?’ That question still remains unanswered, and
science makes no attempt to answer it. As far as I can see, there
is no quality in the human intellect which is fit to be applied
to the solution of the problem. It entirely transcends us. The
mind of man may be compared to a musical instrument with a
certain range of notes, beyond which in both directions we have
an infinitude of silence. The phenomena of matter and force lie
within our intellectual range, and as far as they reach we will
at all hazards push our enquiries. But behind, and above, and
around all, the real mystery of this universe lies unsolved, and,
as far as we are concerned, is incapable of solution. Fashion
this mystery as you will, with that I have nothing to do. But let
your conception of it not be an unworthy one. Invest that
conception with your highest and holiest thought, but be careful
of pretending to know more about it than is given to man to know.
Be careful, above all things, of professing to see in the
phenomena of the material world the evidences of Divine pleasure
or displeasure. Doubt those who would deduce from the fall of the
tower of Siloam the anger of the Lord against those who were
crushed. Doubt equally those who pretend to see in cholera,
cattle-plague, and bad harvests, evidences of Divine anger. Doubt
those spiritual guides who in Scotland have lately propounded the
monstrous theory that the depreciation of railway scrip is a
consequence of railway travelling on Sundays. Let them not, as
far as you are concerned, libel the system of nature with their
ignorant hypotheses. Looking from the solitudes of thought into
this highest of questions, and seeing the puerile attempts often
made to solve it, well might the mightiest of living Scotchmen
— that strong and earnest soul, who has made every soul of
like nature in these islands his debtor — well, I say,
might your noble old Carlyle scornfully retort on such
interpreters of the ways of God to men :—

The Builder of this universe was wise,
He formed all souls, all systems, planets, particles;
The plan he formed his worlds and Aeons by,
Was — Heavens! — was thy small nine-and-thirty
articles!

.

.

—————————–

.

.

.

.

Here, indeed, we arrive at the barrier which needs to be
perpetually pointed out; alike to those who seek materialistic
explanations of mental phenomena, and to those who are alarmed
lest such explanations may be found. The last class prove by
their fear almost as much as the first prove by their hope, that
they believe Mind may possibly be interpreted in terms of Matter;
whereas many whom they vituperate as materialists are profoundly
convinced that there is not the remotest possibility of so
interpreting them.

-HERBERT SPENCER.

—–

VI. SCIENTIFIC MATERIALISM.

[Footnote:
President’s Address to the Mathematical and Physical Section of
the British Association at Norwich.]

1868.

THE celebrated Fichte, in his lectures on the ‘Vocation of the
Scholar,’ insisted on a culture which should be not one-sided,
but all-sided. The scholar’s intellect was to expand spherically,
and not in a single direction only. In one direction, however,
Fichte required that the scholar should apply himself directly to
nature, become a creator of knowledge, and thus repay, by
original labours of his own, the immense debt he owed to the
labours of others. It was these which enabled him to supplement
the knowledge derived from his own researches, so as to render
his culture rounded and not one-sided.

As regards science, Fichte’s idea is to some extent
illustrated by the constitution and labours of the British
Association. We have here a body of men engaged in the pursuit of
Natural Knowledge, but variously engaged. While sympathising with
each of its departments, and supplementing his culture by
knowledge drawn from all of them, each student amongst us selects
one subject for the exercise of his own original faculty —
one line, along which he may carry the light of his private
intelligence a little way into the darkness by which all
knowledge is surrounded. Thus, the geologist deals with the
rocks; the biologist with the conditions and phenomena of life;
the astronomer with stellar masses and motions; the mathematician
with the relations of space and number; the chemist pursues his
atoms; while the physical investigator has his own large field in
optical, thermal, electrical, acoustical, and other phenomena.
The British Association then, as a whole, faces physical nature
on all sides, and pushes knowledge centrifugally outwards, the
sum of its labours constituting what Fichte might call the sphere
of natural knowledge. In the meetings of the Association it is
found necessary to resolve this sphere into its component parts,
which take concrete form under the respective letters of our
Sections.

Mathematics and Physics have been long accustomed to coalesce,
and here they form a single section. No matter how subtle a
natural phenomenon may be, whether we observe it in the region of
sense, or follow it into that of imagination, it is in the long
run reducible to mechanical laws. But the mechanical data once
guessed or given, mathematics are all-powerful as an instrument
of deduction. The command of Geometry over the relations of
space, and the far-reaching power which Analysis confers, are
potent both As means of physical discovery, and of reaping the
entire fruits of discovery. Indeed, without mathematics,
expressed or implied, our knowledge of physical science would be
both friable and incomplete.

Side by side with the mathematical method we have the method
of experiment. Here from a starting-point furnished by his own
researches or those of others, the investigator proceeds by
combining intuition and verication. He ponders the knowledge he
possesses, and tries to push it further; he guesses, and checks
his guess; he conjectures, and confirms or explodes his
conjecture. These guesses and conjectures are by no means leaps
in the dark; for knowledge once gained casts a faint light beyond
its own immediate boundaries. There is no discovery so limited as
not to illuminate something beyond itself. The force of
intellectual penetration into this penumbral region which
surrounds actual knowledge is not, as some seem to think,
dependent upon method, but upon the genius of the investigator.
There is, however, no genius so gifted as not to need control and
verification. The profoundest minds know best that Nature’s ways
are not at all times their ways, and that the brightest flashes
in the world of thought are incomplete until they have been
proved to have their counterparts in the world of fact. Thus the
vocation of the true experimentalist may be defined as the
continued exercise of spiritual insight, and its incessant
correction and realisation. His experiments constitute a body, of
which his purified intuitions are, as it were, the soul.

Partly through mathematical and partly through experimental
research, physical science has, of late years, assumed a
momentous position in the world. Both in a material and in an
intellectual point of view it has produced, and it is destined to
produce, immense changes — vast social ameliorations, and
vast alterations in the popular conception of the origin, rule,
and governance of natural things. By science, in the physical
world, miracles are wrought, while philosophy is forsaking its
ancient metaphysical channels, and pursuing others which have
been opened, or indicated by, scientific research. This must
become more and more the case as philosophical writers become
more deeply imbued with the methods of science, better acquainted
with the facts which scientific men have established, and with
the great theories which they have elaborated.

If you look at the face of a watch, you see the hour and
minute-hands, and possibly also a second-hand, moving over the
graduated dial. Why do these hands move? and why are their
relative motions such as they are observed to be? These questions
cannot be answered without opening the watch, mastering its
various parts, and ascertaining their relationship to each other.
When this is done, we find that the observed motion of the hands
follows of necessity from the inner mechanism of the watch when
acted upon by the force invested in the spring. The motion of the
hands may be called a phenomenon of art, but the case is similar
with the phenomena of nature. These also have their inner
mechanism and their store of force to set that mechanism going.
The ultimate problem of physical science is to reveal this
mechanism, to discern this store, and to show that from the
combined action of both, the phenomena of which they constitute
the basis, must, of necessity, flow.

I thought an attempt to give you even a brief and sketchy
illustration of the manner in which scientific thinkers regard
this problem, would not be uninteresting to you on the present
occasion; more especially as it will give me occasion to say a
word or two on the tendencies and limits of modern science; to
point out the region which men of science claim as their own, and
where it is futile to oppose their advance; and also to define,
if possible, the bourne between this and that other region, to
which the questionings and yearnings of the scientific intellect
are directed in vain.

But here your tolerance will be needed. It was the American
Emerson, I think, who said that it is hardly possible to state
any truth strongly, without apparent injustice to some other
truth. Truth is often of a dual character, taking the form of a
magnet with two poles; and many of the differences which agitate
the thinking part of mankind are to be traced to the
exclusiveness with which partisan reasoners dwell upon one half
of the duality, in forgetfulness of the other. The proper course
appears to be to state both halves strongly, and allow each its
fair share in the formation of the resultant conviction. But this
waiting for the statement of the two sides of a question implies
patience. It implies a resolution to suppress indignation, if the
statement of the one half should clash with our convictions; and
to repress equally undue elation, if the half-statement should
happen to chime in with our views. It implies a determination to
wait calmly for the statement of the whole, before we pronounce
judgment in the form of either acquiescence or dissent.

This premised, and I trust accepted, let us enter upon our
task. There have been writers who affirmed that the Pyramids of
Egypt were natural productions; and in his early youth Alexander
von Humboldt wrote a learned essay with the express object of
refuting this notion. We now regard the pyramids as the work of
men’s hands, aided probably by machinery of which no record
remains. We picture to ourselves the swarming workers toiling at
those vast erections, lifting the inert stones, and, guided by
the volition, the skill, and possibly at times by the whip of the
architect, placing them in their proper positions. The blocks, in
this case, were moved and posited by a power external to
themselves, and the final form of the pyramid expressed the
thought of its human builder.

Let us pass from this illustration of constructive power to
another of a different kind. When a solution of common salt is
slowly evaporated, the water which holds the salt in solution
disappears, but the salt itself remains behind. At a certain
stage of concentration the salt can no longer retain the liquid
form; its particles, or molecules, as they are called, begin to
deposit themselves as minute solids — so minute, indeed, as
to defy all microscopic power. As evaporation continues,
solidification goes on, and we finally obtain, through the
clustering together of innumerable molecules, a finite
crystalline mass of a definite form. What is this form? It
sometimes seems a mimicry of the architecture of Egypt. We have
little pyramids built by the salt, terrace above terrace from
base to apex, forming a series of steps resembling those up which
the traveller in Egypt is dragged by his guides. The human mind
is as little disposed to look without questioning at these
pyramidal salt-crystals, as to look at the pyramids of Egypt,
without enquiring whence they came. How, then, are those
salt-pyramids built up?

Guided by analogy, you may, if you like, suppose that,
swarming among the constituent molecules of the salt, there is an
invisible population, controlled and coerced by some invisible
master, placing the atomic blocks in their positions. This,
however, is not the scientific idea, nor do I think your good
sense will accept it as a likely one. The scientific idea is,
that the molecules act upon each other without the intervention
of slave labour; that they attract each other, and repel each
other, at certain definite points, or poles, and in certain
definite directions; and that the pyramidal form is the result of
this play of attraction and repulsion. While, then, the blocks of
Egypt were laid down by a power external to themselves, these
molecular blocks of salt are self-posited, being fixed in their
places by the inherent forces with which they act upon each
other.

I take common salt as an illustration, because it is so
familiar to us all; but any other crystalline substance would
answer my purpose equally well. Everywhere, in fact, throughout
inorganic nature, we have this formative power, as Fichte would
call it — this structural energy ready to come into play,
and build the ultimate particles of matter into definite shapes.
The ice of our winters, and of our polar regions, is its
handiwork, and so also are the quartz, felspar, and mica of our
rocks. Our chalk-beds are for the most part composed of minute
shells, which are also the product of structural energy; but behind the shell, as a

whole, lies a more remote and subtle formative act. These
shells are built up of little crystals of talc-spar, and, to form
these crystals, the structural force had to deal with the
intangible molecules of carbonate of lime. This tendency on the
part of matter to organise itself, to grow into shape, to assume
definite forms in obedience to the definite action of force, is,
as I have said, all-pervading. It is in the ground on which you
tread, in the water you drink, in the air you breathe. Incipient
life, as it were, manifests itself throughout the whole of what
we call inorganic nature.

The forms of the minerals resulting from this play of polar
forces are various, and exhibit different degrees of complexity.
Men of science avail themselves of all possible means of
exploring their molecular architecture. For this purpose they
employ in turn, as agents of exploration, light, heat, magnetism,
electricity, and sound. Polarised light is especially useful and
powerful here. A beam of such light, when sent in among the
molecules of a crystal, is acted on by them, and from this action
we infer with more or less clearness the manner in which the
molecules are arranged. That differences, for example, exist
between the inner structure of rocksalt and that of crystallised
sugar or sugar-candy, is thus strikingly revealed. These actions
often display themselves in chromatic phenomena of great
splendour, the play of molecular force being so regulated as to
cause the removal of some of the coloured constituents of white
light, while others are left with increased intensity behind.

And now let us pass from what we are accustomed to regard as a
dead mineral, to a living grain of corn. When this is examined by
polarised light, chromatic phenomena similar to those noticed in
crystals are observed. And why? Because the architecture of the
grain resembles that of the crystal. In the grain also the
molecules are set in definite positions, and in accordance with
their arrangement they act upon the light. But what has built
together the molecules of the corn? Regarding crystalline
architecture, I have already said that you may, if you please,
consider the atoms and molecules to be placed in position by a
Power external to themselves. The same hypothesis is open to you
now. But if in the case of crystals you have rejected this notion
of an external architect, I think you are bound to reject it in
the case of the grain, and to conclude that the molecules of the
corn, also, are posited by the forces with which they act upon
each other. It would be poor philosophy to invoke an external
agent in the one case, and to reject it in the other.

Instead of cutting our grain of corn into slices and
subjecting it to the action of polarised light, let us place it
in the earth, and subject it to a certain degree of warmth. In
other words, let the molecules, both of the corn and of the
surrounding earth, be kept in that state of agitation which we
call heat. Under these circumstances, the grain and the
substances which surround it interact, and a definite molecular
architecture is the result. A bud is formed; this bud reaches the
surface, where it is exposed to the sun’s rays, which are also to
be regarded as a kind of vibratory motion. And as the motion of
common heat, with which the grain and the substances surrounding
it were first endowed, enabled the grain and these substances to
exercise their mutual attractions and repulsions, and thus to
coalesce in definite forms, so the specific motion of the sun’s
rays now enables the green bud to feed upon the carbonic acid and
the aqueous vapour of the air. The bud appropriates those
constituents of both for which it has an elective attraction, and
permits the other constituent to return to the atmosphere. Thus
the architecture is carried on. Forces are active at the root,
forces are active in the blade, the matter of the air and the
matter of the atmosphere are drawn upon, and the plant augments
in size. We have in succession the stalk, the ear, the full corn
in the ear; the cycle of molecular action being completed by the
production of grains, similar to that with which the process
began.

Now there is nothing in this process which necessarily eludes
the conceptive or imagining power of the human mind. An intellect
the same in kind as our own would, if only sufficiently expanded,
be able to follow the whole process from beginning to end. It
would see every molecule placed in its position by the specific
attractions and repulsions exerted between it and other
molecules, the whole process, and its consummation, being an
instance of the play of molecular force. Given the grain and its
environment, with their respective forces, the purely human
intellect might, if sufficiently expanded, trace out à priori
every step of the process of growth, and, by the application of
purely mechanical principles, demonstrate that the cycle must
end, as it is seen to end, in the reproduction of forms like that
with which it began. A necessity rules here, similar to that
which rules the planets in their circuits round the sun.

You will notice that I am stating the truth strongly, as at
the beginning we agreed it should be stated. But I must go still
further, and affirm that in the eye of science the animal body is
just as much the product of molecular force as the chalk and the
ear of corn, or as the crystal of salt or sugar. Many of the
parts of the body are obviously mechanical. Take the human heart,
for example, with its system of valves, or take the exquisite
mechanism of the eye or hand. Animal heat, moreover, is the same
in kind as the heat of a fire, being produced by the same
chemical process. Animal motion, too, is as certainly derived
from the food of the animal, as the motion of Trevethyck’s
walking-engine from the fuel in its furnace. As regards matter,
the animal body creates nothing; as regards force, it creates
nothing. Which of you by taking thought can add one cubit to his
stature? All that has been said, then, regarding the plant, may
be restated with regard to the animal. Every particle that enters
into the composition of a nerve, a muscle, or a bone, has been
placed in its position by molecular force. And unless the
existence of law in these matters be denied, and the element of
caprice introduced, we must conclude that, given the relation of
any molecule of the body to its environment, its position in the
body might be determined mathematically. Our difficulty is not
with the quality of the problem, but with its complexity; and
this difficulty might be met by the simple expansion of the
faculties we now possess. Given this expansion, with the
necessary molecular data, and the chick might be deduced as
rigorously and as logically from the egg, as the existence of
Neptune from the disturbances of Uranus, or as conical refraction
from the undulatory theory of light.

You see I am not mincing matters, but avowing nakedly what
many scientific thinkers more or less distinctly believe. The
formation of a crystal, a plant, or an animal, is, in their eyes,
a purely mechanical problem, which differs from the problems of
ordinary mechanics, in the smallness of the masses, and the
complexity of the processes involved. Here you have one half of
our dual truth; let us now glance at the other half. Associated
with this wonderful mechanism of the animal body we have
phenomena no less certain than those of physics, but between
which and the mechanism we discern no necessary connection. A
man, for example, can say ‘I feel,’ ‘I think,’
‘I love;’ but how does consciousness infuse itself into the
problem? The human brain is said to be the organ of thought and
feeling: when we are hurt, the brain feels it; when we ponder, or
when our passions or affections are excited, it is through the
instrumentality of the brain. Let us endeavour to be a little
more precise here. I hardly imagine there exists a profound
scientific thinker, who has reflected upon the subject, unwilling
to admit the extreme probability of the hypothesis, that for
every fact of consciousness, whether in the domain of sense,
thought, or emotion, a definite molecular condition, of motion or
structure, is set up in the brain; or who would be disposed even
to deny that if the motion, or structure, be induced by internal
causes instead of external, the effect on consciousness will be
the same? Let any nerve, for example, be thrown by morbid action
into the precise state of motion which would be communicated to
it by the pulses of a heated body, surely that nerve will declare
itself hot — the mind will accept the subjective intimation
exactly as if it were objective. The retina may be excited by
purely mechanical means. A blow on the eye causes a luminous
flash, and the mere pressure of the finger on the external ball
produces a star of light, which Newton compared to the circles on
a peacock’s tail. Disease makes people see visions and dream
dreams; but, in all such cases, could we examine the organs
implicated, we should, on philosophical grounds, expect to find
them in that precise molecular condition which the real objects,
if present, would superinduce.

The relation of physics to consciousness being thus
invariable, it follows that, given the state of the brain, the
corresponding thought or feeling might be inferred: or, given the
thought or feeling, the corresponding state of the brain might be
inferred. But how inferred? It would be at bottom not a case of
logical inference at all, but of empirical association. You may
reply, that many of the inferences of science are of this
character — the inference, for example, that an electric
current, of a given direction, will deflect a magnetic needle in
a definite way. But the cases differ in this, that the passage
from the current to the needle, if not demonstrable, is
conceivable, and that we entertain no doubt as to the final
mechanical solution of the problem. But the passage from the
physics of the brain to the corresponding facts of consciousness
is inconceivable as a result of mechanics. Granted that a
definite thought, and a definite molecular action in the brain,
occur simultaneously; we do not possess the intellectual organ,
nor apparently any rudiment of the organ, which would enable us
to pass, by a process of reasoning, from the one to the other.
They appear together, but we do not know why. Were our minds and
senses so expanded, strengthened, and illuminated, as to enable
us to see and feel the very molecules of the brain; were we
capable of following all their motions, all their groupings, all
their electric discharges, if such there be; and were we
intimately acquainted with the corresponding states of thought
and feeling, we should be as far as ever from the solution of the
problem, ‘How are these physical processes connected with
the facts of consciousness?’ The chasm between the two classes
of phenomena would still remain intellectually impassable. Let
the consciousness of love, for example, be associated with a
right-handed spiral motion of the molecules of the brain, and
the consciousness of hate with a left-handed spiral motion. We
should then know, when we love, that the motion is in one
direction, and, when we hate, that the motion is in the other;
but the WHY?’ would remain as unanswerable as before.

In affirming that the growth of the body is mechanical, and
that thought, as exercised by us, has its correlative in the
physics of the brain, I think the position of the ‘Materialist’
is stated, as far as that position is a tenable one. I think the
materialist will be able finally to maintain this position
against all attacks; but I do not think, in the present condition
of the human mind, that he can pass beyond this position. I do
not think he is entitled to say that his molecular groupings, and
motions, explain everything.

In reality they explain nothing. The utmost he can affirm is
the association of two classes of phenomena, of whose real bond
of union he is in absolute ignorance. The problem of the
connection of body and soul is as insoluble, in its modern form,
as it was in the prescientific ages. Phosphorus is known to enter
into the composition of the human brain, and a trenchant German
writer has exclaimed, ‘Ohne Phosphor, kein Gedanke!’ That may or
may not be the case; but even if we knew it to be the case, the
knowledge would not lighten our darkness. On both sides of the
zone here assigned to the materialist he is equally helpless. If
you ask him whence is this ‘Matter’ of which we have been
discoursing — who or what divided it into molecules, who or
what impressed upon them this necessity of running into organic
forms — he has no answer. Science is mute in reply to these
questions. But if the materialist is confounded and science
rendered dumb, who else is prepared with a solution? To whom has
this arm of the Lord been revealed? Let us lower our heads, and
acknowledge our ignorance, priest and philosopher, one and
all.

Perhaps the mystery may resolve itself into knowledge at some
future day. The process of things upon this earth has been one of
amelioration. It is a long way from the Iguanodon and his
contemporaries, to the President and Members of the British
Association. And whether we regard the improvement from the
scientific or from the theological point of view — as the
result of progressive development, or of successive exhibitions
of creative energy — neither view entitles us to assume
that man’s present faculties end the series, that the process of
amelioration ends with him. A time may therefore come when this
ultra-scientific region, by which we are now enfolded, may offer
itself to terrestrial, if not to human, investigation. Two-thirds
of the rays emitted by the sun fail to arouse the sense of
vision. The rays exist, but the visual organ requisite for their
translation into light does not exist. And so from this region
of darkness and mystery which surrounds us, rays may now be
darting, which require but the development of the proper
intellectual organs to translate them into knowledge as far
surpassing Ours, as ours surpasses that of the wallowing reptiles
which once held possession of this planet. Meanwhile the mystery
is not without its uses. It certainly may made a power in the
human soul; but it is a power which has feeling, not knowledge,
for its base. It may be, will be, and I hope is turned to
account, both in steadying and strengthening the intellect, and
in; rescuing man from that littleness to which, in the struggle
for existence, or for precedence in the world, he is continually
prone.

_______________

.

Musings on the Matterhorn, July 27, 1868.

Hacked and hurt by time, the aspect of the mountain from its
higher crags saddened me. Hitherto the impression it made was
that of savage strength; here we had inexorable decay. But this
notion of decay implied a reference to a period when the
Matterhorn was in the full strength of mountainhood. Thought
naturally ran back to its remoter origin and sculpture. Nor did
thought halt there, but wandered on through molten worlds to that
nebulous haze which philosophers have regarded, and with good
reason, as the proximate source of all material things. I tried
to look at this universal cloud, containing within itself the
prediction of all that has since occurred; I tried to imagine it
as the seat of those forces whose action was to issue in solar
and stellar systems, and all that they involve. Did that formless
fog contain potentially the sadness with which I regarded the
Matterhorn? Did the thought which now ran back to it simply
return to its primeval home? If so, had we not better recast our
definitions of matter and force; for, if life and thought be the
very flower of both, any definition which omits life and thought
must be inadequate, if not untrue. Are questions like these
warranted? Why not? If the final goal of man has not been yet
attained; if his development has not been yet arrested, who can
say that such yearnings and questionings are not necessary to the
opening of a finer vision, to the budding and the growth of
diviner powers? When I look at the heavens and the earth, at my
own body, at my strength and weakness, even at these ponderings,
and ask myself, Is there no being or thing in the universe that
knows more about these matters than I do; what is my answer?
Supposing our theologic schemes of creation, condemnation, and
redemption to be dissipated; and the warmth of denial which they
excite, and which, as a motive force, can match the warmth of
affirmation, dissipated at the same time; would the undeflected
human mind return to the meridian of absolute neutrality as
regards these ultra-physical questions? Is such a position one of
stable equilibrium? The channels of thought being already formed,
such are the questions, without replies, which could run athwart
consciousness during a ten minutes’ halt upon the weathered crest
of the Matterhorn.

.

.

.

.

————————-

.

Self-reverence, self-knowledge, self-control,
These three alone lead life to sovereign power.
Yet not for power (power of herself
Would come uncalled for), but to live by law,
Acting the law we live by without fear;
And, because right is right, to follow right
Were wisdom in the scorn of consequence.

TENNYSON.

.

—–

.

VII. AN ADDRESS TO STUDENTS.

[Footnote: Delivered
at University College, London, Session 1968-69.]

THERE is an idea regarding the nature of man which modern
philosophy has sought, and is still seeking, to raise into
clearness; the idea, namely, of secular growth. Man is not a
thing of yesterday; nor do I imagine that the slightest
controversial tinge is imported into this address when I say that
he is not a thing of 6,000 years ago. Whether he came originally
from stocks or stones, from nebulous gas or solar fire, I know
not; if he had any such origin the process of his transformation
is as inscrutable to you and me as that of the grand old legend,
according to which ‘the Lord God formed man of the dust of
the ground, and breathed into his nostrils the breath of life;
and man became a living soul.’ But however obscure man’s origin
may be, his growth is not to be denied. Here a little and there a
little added through the ages have slowly transformed him from
what he was into what he is. The doctrine has been held that the
mind of the child is like a sheet of white paper, on which by
education we can write what characters we please. This doctrine
assuredly needs qualification and correction. In physics, when an
external force is applied to a body with a view of affecting its
inner texture, if we wish to predict the result, we must know
whether the external force conspires with or opposes the internal
forces of the body itself; and in bringing the influence of
education to bear upon the new-born man his inner powers also
must be taken into account. He comes to us as a bundle of
inherited capacities and tendencies, labelled ‘from the
indefinite past to the indefinite future;’ and he makes his
transit from the one to the other through the education of the
present time. The object of that education is, or ought to be, to
provide wise exercise for his capacities, wise direction for his
tendencies, and through this exercise and this direction to
furnish his mind with such knowledge as may contribute to the
usefulness, the beauty, and the nobleness of his life.

How is this discipline to be secured, this knowledge imparted?
Two rival methods now solicit attention, — the one
organised and equipped, the labour of centuries having been
expended in bringing it to its present state of perfection; the
other, more or less chaotic, but becoming daily less so, and
giving signs of enormous power, both as a source of knowledge and
as a means of discipline. These two methods are the classical and
the scientific method. I wish they were not rivals; it is only
bigotry and short-sightedness that make them so; for assuredly it
is possible to give both of them fair play. Though hardly
authorised to express an opinion upon the subject, I nevertheless
hold the opinion that the proper study of a language is an
intellectual discipline of the highest kind. If I except
discussions on the comparative merits of Popery and
Protestantism, English grammar was the most important discipline
of my boyhood. The piercing through the involved and inverted
sentences of ‘Paradise Lost’; the linking of the verb to its
often distant nominative, of the relative to its distant
antecedent, of the agent to the object of the transitive verb, of
the preposition to the noun or pronoun which it governed, the
study of variations in mood and tense, the transpositions often
necessary to bring out the true grammatical structure of a
sentence — all this was to my young mind a discipline of
the highest value, and a source of unflagging delight. How I
rejoiced when I found a great author tripping, and was fairly
able to pin him to a corner from which there was no escape! As I
speak, some of the sentences which exercised me when a boy rise
to my recollection. For instance, ‘He that hath ears to hear, let
him hear;’ where the ‘He’ is left, as it were, floating in
mid air without any verb to support it. I speak thus of English
because it was of real value to me. I do not speak of other
languages because their educational value for me was almost
insensible. But knowing the value of English so well, I should be
the last to deny, or even to doubt, the high discipline involved
in the proper study of Latin and Greek.

That study, moreover, has other merits and recommendations. It
is, as I have said, organised and systematised by long-continued
use. It is an instrument wielded by some of our best intellects
in the education of youth; and it can point to results in the
achievements of our foremost men. What, then, has science to
offer which is in the least degree likely to compete with such a
system? I cannot better reply than by recurring to the grand old
story from which I have already quoted. Speaking of the world and
all that therein is, of the sky and the stars around it, the
ancient writer says, ‘And God saw all that he had made, and
behold it was very good.’ It is the body of things thus described
which science offers to the study of man. There is a very
renowned argument much prized and much quoted by theologians, in
which the universe is compared to a watch. Let us deal
practically with this comparison. Supposing a watchmaker, having
completed his instrument, to be so satisfied with his work as to
call it very good, what would you understand him to mean? You
would not suppose that he referred to the dial-plate in front and
the chasing of the case behind, so much as to the wheels and
pinions, the springs and jewelled pivots of the works within
— to those qualities and powers, in short, which enable the
watch to perform its work as a keeper of time. With regard to the
knowledge of such a watch he would be a mere ignoramus who would
content himself with outward inspection. I do not wish to say one
severe word here to-day, but I fear that many of those who are
very loud in their praise of the works of the Lord know them only
in this outside and superficial way. It is the inner works of the
universe which science reverently uncovers; it is the study of
these that she recommends as a discipline worthy of all
acceptation.

The ultimate problem of physics is to reduce matter by
analysis to its lowest condition of divisibility, and force to
its simplest manifestations, and then by synthesis to construct
from these elements the world as it stands. We are still a long
way from the final solution of this problem; and when the
solution comes, it will be more one of spiritual insight than of
actual observation. But though we are still a long way from this
complete intellectual mastery of nature, we have conquered vast
regions of it, have learned their polities and the play of their
powers. We live upon a ball of 8,000 miles in diameter, swathed
by an atmosphere of unknown height. This ball has been molten by
heat, chilled to a solid, and sculptured by water. It is made up
of substances possessing distinctive properties and modes of
action, which offer problems to the intellect, some profitable to
the child, others taxing the highest powers of the philosopher.
Our native sphere turns on its axis, and revolves in space. It is
one of a band which all do the same. It is illuminated by a sun
which, though nearly a hundred millions of miles distant, can be
brought virtually into our closets and there subjected to
examination. It has its winds and clouds, its rain and frost, its
light, heat, sound, electricity, and magnetism. And it has its
vast kingdoms of animals and vegetables. To a most amazing extent
the human mind has conquered these things, and revealed the logic
which runs through them. Were they facts only, without logical
relationship, science might, as a means of discipline, suffer in
comparison with language. But the whole body of phenomena is
instinct with law; the facts are hung on principles, and the
value of physical science as a means of discipline consists in
the motion of the intellect, both inductively and deductively,
along the lines of law marked out by phenomena. As regards the
discipline to which I have already referred as derivable from the
study of languages, — that, and more, is involved in the
study of physical science. Indeed, I believe it would be possible
so to limit and arrange the study of a portion of physics as to
render the mental exercise involved in it almost qualitatively
the same as that involved in the unravelling of a language.

I have thus far confined myself to the purely intellectual
side of this question. But man is not all intellect. If he were
so, science would, I believe, be his proper nutriment. But he
feels as well as thinks; he is receptive of the sublime and
beautiful as well as of the true. Indeed, I believe that even the
intellectual action of a complete man is, consciously or
unconsciously, sustained by an undercurrent of the emotions. It
is vain to attempt to separate the moral and emotional from the
intellectual. Let a man but observe himself, and he will, if I
mistake not, find that in nine cases out of ten, the emotions
constitute the motive force which pushes his intellect into
action. The reading of the works of two men, neither of them
imbued with the spirit of modern science — neither of them,
indeed, friendly to that spirit — has placed me here
to-day. These men are the English Carlyle and the American
Emerson. I must ever gratefully remember that through three long
cold German winters Carlyle placed me in my tub, even when ice
was on its surface, at five o’clock every morning — not
slavishly, but cheerfully, meeting each day’s studies with a
resolute will, determined whether victor or vanquished not to
shrink from difficulty. I never should have gone through
Analytical Geometry and the Calculus had it not been for those
men. I never should have become a physical investigator, and
hence without them I should not have been here to-day. They told
me what I ought to do in a way that caused me to do it, and all
my consequent intellectual action is to be traced to this purely
moral source. To Carlyle and Emerson I ought to add Fichte, the
greatest representative of pure idealism. These three
unscientific men made me a practical scientific worker. They
called out ‘Act!’ I hearkened to the summons, taking the liberty,
however, of determining for myself the direction which effort was
to take.

And I may now cry ‘Act!’ but the potency of action must be
yours. I may pull the trigger, but if the gun be not charged
there is no result. We are creators in the intellectual world as
little as in the physical. We may remove obstacles, and render
latent capacities active, but we cannot suddenly change the
nature of man. The ‘new birth’ itself implies the
pre-existence of a character which requires not to be created but
brought forth. You cannot by any amount of missionary labour
suddenly transform the savage into the civilised Christian. The
improvement of man is secular — not the work of an hour or
of a day. But though indubitably bound by our organisations, no
man knows what the potentialities of any human mind may be,
requiring only release to be brought into action. There are in
the mineral world certain crystals — certain forms, for
instance, of fluor-spar, which have lain darkly in the earth for
ages, but which nevertheless have a potency of light locked up
within them. In their case the potential has never become actual
— the light is in fact held back by a molecular detent.
When these crystals are warmed, the detent is lifted, and an
outflow of light immediately begins. I know not how many of you
may be in the condition of this fluor-spar. For aught I know,
every one of you may be in this condition, requiring but the
proper agent to be applied — the proper word to be spoken
— to remove a detent, and to render you conscious of light
and warmth within yourselves and sources of both to others.

The circle of human nature, then, is not complete without the
arc of the emotions. The lilies of the field have a value for us
beyond their botanical ones — a certain lightening of the
heart accompanies the declaration that ‘Solomon in all his
glory was not arrayed like one of these.’ The sound of the
village bell has a value beyond its acoustical one. The setting
sun has a value beyond its optical one. The starry heavens, as
you know, had for Immanuel Kant a value beyond their astronomical
one. I think it very desirable to keep this horizon of the
emotions open, and not to permit either priest or philosopher to
draw down his shutters between you and it. Here the dead
languages, which are sure to be beaten by science in the purely
intellectual fight, have an irresistible claim. They supplement
the work of science by exalting and refining the aesthetic
faculty, and must on this account be cherished by all who desire
to see human culture complete. There must be a reason for the
fascination which these languages have so long exercised upon
powerful and elevated minds — a fascination which will
probably continue for men of Greek and Roman mould to the end of
time.

In connection with this question one very obvious danger
besets many of the more earnest spirits of our day — the
danger of haste in endeavouring to give the feelings repose. We
are distracted by systems of theology and philosophy which were
taught to us when young, and which now excite in us a hunger and
a thirst for knowledge not proved to be attainable. There are
periods when the judgment ought to remain in suspense, the data
on which a decision might be based being absent. This discipline
of suspending the judgment is a common one in science, but not so
common as it ought to be elsewhere. I walked down Regent Street
some time ago with a man of great gifts and acquirements,
discussing with him various theological questions. I could not
accept his views of the origin and destiny of the universe, nor
was I prepared to enunciate any definite views of my own. He
turned to me at length and said, ‘You surely must have
a theory of the universe.’ That I should in one way or another
have solved this mystery of mysteries seemed, to my friend a
matter of course. ‘I have not even a theory of magnetism’ was my
reply. We ought to learn to wait. We ought assuredly to pause
before closing with the advances of those expounders of the ways
of God to men, who offer us intellectual peace at the modest cost
of intellectual life.

The teachers of the world ought to be its best men, and for
the present at all events such men must learn self-trust. By the
fullness and freshness of their own Jives and utterances they
must awaken life in others. The hopes and terrors which
influenced our fathers are passing away, and our trust henceforth
must rest on the innate strength of man’s moral nature. And here,
I think, the poet will have a great part to play in the future
culture of the world. To him, when he rightly understands his
mission, and does not flinch from the tonic discipline which it
assuredly demands, we have a right to look for that heightening
and brightening of life which so many of us need. To him it is
given for a long time to come to fill those shores which the
recession of the theologic tide has left exposed. Void of offence
to science, he may freely deal with conceptions which science
shuns, and become the illustrator and interpreter of that Power
which as

‘Jehovah, Jove, or Lord,’

has hitherto filled and strengthened the human heart.

Let me utter one practical word in conclusion — take
care of your health. There have been men who by wise attention to
this point might have risen to any eminence — might have
made great discoveries, written great poems, commanded armies, or
ruled states, but who by unwise neglect of this point have come
to nothing. Imagine Hercules as oarsman in a rotten boat; what
can he do there but by the very force of his stroke expedite the
ruin of his craft? Take care then of the timbers of your boat,
and avoid all practices likely to introduce either wet or dry rot
amongst them. And this is not to be accomplished by desultory or
intermittent efforts of the will, but by the formation of habits.
The will no doubt has sometimes to put forth its strength in
order to crush the special temptation. But the formation of right
habits is essential to your permanent security. They diminish
your chance of falling when assailed, and they augment your
chance of recovery when overthrown.

.

.

.

.

——————–

.

If thou would’st know the mystic song
Chaunted when the sphere was young,
Aloft, abroad, the paean swells,
O wise man, hear’st thou half it tells?
To the open ear it sings
The early genesis of things;
Of tendency through endless ages
Of star-dust and star-pilgrimages,
Of rounded worlds, of space and time,
Of the old floods’ subsiding slime,
Of chemic matter, force and form,
Of poles and powers, cold, wet, and warm.
The rushing metamorphosis
Dissolving all that fixture is,
Melts things that be to things that seem,
And solid nature to a dream.’

EMERSON.

.

Was waer’ ein Gott der nur von aussen stiesse,
Im Kreis das All am Finger laufen liesse
Ihm ziemt’s, die Welt im Innern zu bewegen,
Natur in Sich, Sich in Natur zu hegen.’

GOETHE.

.

.

—–

.

.

VIII. SCIENTIFIC USE OF THE
IMAGINATION.

[Footnote: Discourse
delivered before the British Association at Liverpool, September
16, 1870.]

Lastly, physical investigation, more than anything
besides, helps to teach us the actual value and right use of the
Imagination — of that wondrous faculty, which, left to
ramble uncontrolled, leads us astray into a wilderness of
perplexities and errors, a land of mists and shadows; but which,
properly controlled by experience and reflection, becomes the
noblest attribute of man; the source of poetic genius, the
instrument of discovery in Science, without the aid of which
Newton would never have invented fluxions, nor Davy have
decomposed the earths and alkalies, nor would Columbus have found
another Continent.
‘ — Address to the Royal Society by
its President Sir Benjamin Brodie, November 30, 1859.

.

I CARRIED with me to the Alps this year the burden of this
evening’s work. Save from memory I had no direct aid upon the
mountains; but to spur up the emotions, on which so much depends,
as well as to nourish indirectly the intellect and will, I took
with me four works, comprising two volumes of poetry, Goethe’s
‘Farbenlehre,’ and the work on ‘Logic’ recently published by Mr.
Alexander Bain. In Goethe, so noble otherwise, I chiefly noticed
the self-inflicted hurts of genius, as it broke itself in vain
against the philosophy of Newton. Mr. Bain I found, for the most
part, learned and practical, shining generally with a dry light,
but exhibiting at times a flush of emotional strength, which
proved that even logicians share the common fire of humanity. He
interested me most when he became the mirror of my own condition.
Neither intellectually nor socially is it good for man to be
alone, and the sorrows of thought are more patiently borne when
we find that they have been experienced by another. From certain
passages in his book I could infer that Mr. Bain was no stranger
to such sorrows. Speaking for example of the ebb of intellectual
force, which we all from time to time experience, Mr. Bain says:
‘The uncertainty where to look for the next opening of
discovery brings the pain of conflict and the debility of
indecision.’ These words have in them the true ring of personal
experience. The action of the investigator is periodic. He
grapples with a subject of enquiry, wrestles with it, and
exhausts, it may be, both himself and it for the time being. He
breathes a space, and then renews the struggle in another field.
Now this period of halting between two investigations is not
always one of pure repose. It is often a period of doubt and
discomfort — of gloom and ennui. ‘The uncertainty
where to look for the next opening of discovery brings the pain
of conflict and the debility of indecision.’ It was under such
conditions that I had to equip myself for the hour and the ordeal
that are now come.

—–

The disciplines of common life are, in great part, exercises
in the relations of space, or in the mental grouping of bodies in
space; and, by such exercises, the public mind is, to some
extent, prepared for the reception of physical conceptions.
Assuming this preparation on your part, the wish gradually grew
within me to trace, and to enable you to trace, some of the more
occult features and operations of Light and Colour. I wished, if
possible, to take you beyond the boundary of mere observation,
into a region where things are intellectually discerned, and to
show you there the hidden mechanism of optical action.

But how are those hidden things to be revealed? Philosophers
may be right in affirming that we cannot transcend experience: we
can, at all events, carry it a long way from its origin. We can
magnify, diminish, qualify, and combine experiences, so as to
render them fit for purposes entirely new. In explaining sensible
phenomena, we habitually form mental images of the
ultra-sensible. There are Tories even in science who regard
Imagination as a faculty to be feared and avoided rather than
employed. They have observed its action in weak vessels, and are
unduly impressed by its disasters. But they might with equal
justice point to exploded boilers as an argument against the use
of steam. With accurate experiment and observation to work upon,
Imagination becomes the architect of physical theory. Newton’s
passage from a falling apple to a falling moon was an act of the
prepared imagination, without which the ‘laws of Kepler’
could never have been traced to their foundations. Out of the
facts of chemistry the constructive imagination of Dalton formed
the atomic theory. Davy was richly endowed with the imaginative
faculty, while with Faraday its exercise was incessant,
preceding, accompanying and guiding all his experiments. His
strength and fertility as a discoverer is to be referred in great
part to the stimulus of his imagination. Scientific men fight shy
of the word because of its ultra-scientific connotations; but the
fact is that without the exercise of this power, our knowledge of
nature would be a mere tabulation of co-existences and sequences.
We should still believe in the succession of day and night, of
summer and winter; but the conception of Force would vanish from
our universe; causal relations would disappear, and with them
that science which is now binding the parts of nature to an
organic whole.

I should like to illustrate by a few simple instances the use
that scientific men have already made of this power of
imagination, and to indicate afterwards some of the further uses
that they are likely to make of it. Let us begin with the
rudimentary experiences. Observe the falling of heavy rain-drops
into a tranquil pond. Each drop as it strikes the water becomes a
centre of disturbance, from which a series of ring-ripples expand
outwards. Gravity and inertia are the agents by which this
wave-motion is produced, and a rough experiment will suffice to
show that the rate of propagation does not amount to a foot a
second. A series of slight mechanical shocks is experienced by a
body plunged in the water, as the wavelets reach it in
succession. But a finer motion is at the same time set up and
propagated. If the head and ears be immersed in the water, as in
an experiment of Franklin’s, the tick of the drop is heard. Now,
this sonorous impulse is propagated, not at the rate of a foot,
but at the rate of 4,700 feet a second. In this case it is not
the gravity but the elasticity of the water that comes into play.
Every liquid particle pushed against its neighbour delivers up
its motion with extreme rapidity, and the pulse is propagated as
a thrill. The incompressibility of water, as illustrated by the
famous Florentine experiment, is a measure of its elasticity; and
to the possession of this property, in so high a degree, the
rapid transmission of a sound-pulse through water is to be
ascribed.

But water, as you know, is not necessary to the conduction of
sound; air is its most common vehicle. And you know that when the
air possesses the particular density and elasticity corresponding
to the temperature of freezing water, the velocity of sound in it
is 1,090 feet a second. It is almost exactly one-fourth of the
velocity in water; the reason being that though the greater
weight of the water tends to diminish the velocity, the enormous
molecular elasticity of the liquid far more than atones for the
disadvantage due to weight. By various contrivances we can compel
the vibrations of the air to declare themselves we know the
length and frequency of the sonorous waves, and we have also
obtained great mastery over the various methods by which the air
is thrown into vibration. We know the phenomena and laws of
vibrating rods, of organ-pipes, strings, membranes, plates, and
bells. We can abolish one sound by another. We know the physical
meaning of music and noise, of harmony and discord. In short, as
regards sound in general, we have a very clear notion of the
external physical processes which correspond to our
sensations.

In the phenomena of sound, we travel a very little way from
downright sensible experience. Still the imagination is to some
extent exercised. The bodily eye, for example, cannot see the
condensations and rarefactions of the waves of sound. We
construct them in thought, and we believe as firmly in their
existence as in that of the air itself. But now our experience is
to be carried into a new region, where a new use is to be made of
it. Having mastered the cause and mechanism of sound, we desire
to know the cause and mechanism of light. We wish to extend our
enquiries from the auditory to the optic nerve. There is in the
human intellect a power of expansion — I might almost call
it a power of creation — which is brought into play by the
simple brooding upon facts. The legend of the spirit brooding
over chaos may have originated in experience of this power. In
the case now before us it has manifested itself by transplanting
into space, for the purposes of light, an adequately modified
form of the mechanism of sound. We know intimately whereon the
velocity of sound depends. When we lessen the density of the
aerial medium, and preserve its elasticity constant, we augment
the velocity. When we heighten the elasticity, and keep the
density constant, we also augment the velocity. A small density,
therefore, and a great elasticity, are the two things necessary
to rapid propagation. Now light is known to move with the
astounding velocity of 186,000 miles a second. How is such a
velocity to be obtained? By boldly diffusing in space a medium of
the requisite tenuity and elasticity.

Let us make such a medium our starting-point, and, endowing it
with one or two other necessary qualities, let us handle it in
accordance with strict mechanical laws. Let us then carry our
results from the world of theory into the world of sense, and see
whether our deductions do not issue in the very phenomena of
light which ordinary knowledge and skilled experiment reveal. If
in all the multiplied varieties of these phenomena, including
those of the most remote and entangled description, this
fundamental conception always brings us face to face with the
truth; if no contradiction to our deductions from it be found in
external nature, but on all sides agreement and verification; if,
moreover, as in the case of Conical Refraction and in other
cases, it actually forces upon our attention phenomena which no
eye had previously seen, and which no mind had previously
imagined — such a conception, must, we think, be something
more than a mere figment of the scientific fancy. In forming it,
that composite and creative power, in which reason and
imagination are united, has, we believe, led us into a world not
less real than that of the senses, and of which the world of
sense itself is the suggestion and, to a great extent, the
outcome.

Far be it from me, however, to wish to fix you immovably in
this or in any other theoretic conception. With all our belief of
it, it will be well to keep the theory of a luminiferous aether
plastic and capable of change. You may, moreover, urge that,
although the phenomena occur as if the medium existed, the
absolute demonstration of its existence is still wanting. Far be
it from me to deny to this reasoning such validity as it may
fairly claim. Let us endeavour by means of analogy to form a fair
estimate of its force. You believe that in society you are
surrounded by reasonable beings like yourself. You are, perhaps,
as firmly convinced of this as of anything. What is your warrant
for this conviction? Simply and solely this: your
fellow-creatures behave as if they were reasonable; the
hypothesis, for it is nothing more, accounts for the facts. To
take an eminent example: you believe that our President is a
reasonable being. Why? There is no known method of superposition
by which any one of us can apply himself intellectually to any
other, so as to demonstrate coincidence as regards the possession
of reason. If, therefore, you hold our President to be
reasonable, it is because he behaves as if he were reasonable. As
in the case of the aether, beyond the ‘as if’ you cannot
go. Nay, I should not wonder if a close comparison of the data on
which both inferences rest, caused many respectable persons to
conclude that the aether had the best of it.

This universal medium, this light-aether as it is called, is
the vehicle, not the origin, of wave-motion. It receives and
transmits, but it does not create. Whence does it derive the
motions it conveys? For the most part from luminous bodies. By
the motion of a luminous body I do not mean its sensible motion,
such as the flicker of a candle, or the shooting out of red
prominences from the limb of the sun. I mean an intestine motion
of the atoms or molecules of the luminous body. But here a
certain reserve is necessary. Many chemists of the present day
refuse to speak of atoms and molecules as real things. Their
caution leads them to stop short of the clear, sharp,
mechanically intelligible atomic theory enunciated by Dalton, or
any form of that theory, and to make the doctrine of ‘multiple
proportions’ their intellectual bourne. I respect the caution,
though I think it is here misplaced. The chemists who recoil from
these notions of atoms and molecules accept, without hesitation,
the Undulatory Theory of Light. Like you and me they one and all
believe in an aether and its light-producing waves. Let us
consider what this belief involves. Bring your imaginations once
more into play, and figure a series of sound-waves passing
through air. Follow them up to their origin, and what do you
there find? A definite, tangible, vibrating body. It may be the
vocal chords of a human being, it may be an organ-pipe, or it may
be a stretched string. Follow in the same manner a train of
aether-waves to their source; remembering at the same time that
your aether is matter, dense, elastic, and capable of motions
subject to, and determined by, mechanical laws. What then do you
expect to find as the source of a series of aether-waves? Ask
your imagination if it will accept a vibrating multiple
proportion — a numerical ratio in a state of oscillation? I
do not think it will. You cannot crown the edifice with this
abstraction. The scientific imagination, which is here
authoritative, demands, as the origin and cause of a series of
aether-waves, a particle of vibrating matter quite as definite,
though it may be excessively minute, as that which gives origin
to a musical sound. Such a particle we name an atom or a
molecule. I think the intellect, when focussed so as to give
definition without penumbral haze, is sure to realise this image
at the last.

—–

With the view of preserving thought continuous throughout this
discourse, and of preventing either failure of knowledge or of
memory, from causing any rent in our picture, I here propose to
run rapidly over a bit of ground which is probably familiar to
most of you, but which I am anxious to make familiar to you all.
The waves generated in the aether by the swinging atoms of
luminous bodies are of different lengths and amplitudes. The
amplitude is the width of swing of the individual particles of
the waves. In water-waves it is the vertical height of the crest
above the trough, while the length of the wave is the horizontal
distance between two consecutive crests. The aggregate of waves
emitted by the sun may be broadly divided into two classes: the
one class competent, the other incompetent, to excite vision. But
the light-producing waves differ markedly among themselves in
size, form, and force. The length of the largest of these waves
is about twice that of the smallest, but the amplitude of the
largest is probably a hundred times that of the smallest. Now the
force or energy of the wave, which, expressed with reference to
sensation, means the intensity of the light, is proportional to
the square of the amplitude. Hence the amplitude being
one-hundredfold, the energy of the largest light-giving waves
would be ten-thousandfold that of the smallest. This is not
improbable. I use these figures not with a view to numerical
accuracy, but to give you definite ideas of the differences that
probably exist among the light-giving waves. And if we take the
whole range of solar radiation into account — its
non-visual as well as its visual waves — I think it
probable that the force, or energy, of the largest wave is more
than a million times that of the smallest.

Turned into their equivalents of sensation, the different
light-waves produce different colours. Red, for example, is
produced by the largest waves, violet by the smallest, while
green is produced by a wave of intermediate length and amplitude.
On entering from air into a more highly refracting substance,
such as glass or water, or the sulphide of carbon, all the waves
are retarded, but the smallest ones most. This furnishes a means
of separating the different classes of waves from each other; in
other words, of analysing the light.

Sent through a refracting prism, the waves of the sun are
turned aside in different degrees from their direct course, the
red least, the violet most. They are virtually pulled asunder,
and they paint upon a white screen placed to receive them ‘the
solar spectrum.’ Strictly speaking, the spectrum embraces an
infinity of colours; but the limits of language, and of our
powers of distinction, cause it to be divided into seven
segments: red, orange, yellow, green, blue, indigo, violet. These
are the seven primary or prismatic colours.

Separately, or mixed in various proportions, the solar waves
yield all the colours observed in nature and employed in art.
Collectively, they give us the impression of whiteness. Pure
unsifted solar light is white; and, if all the wave-constituents
of such light be reduced in the same proportion, the light,
though diminished in intensity, will still be white. The
whiteness of snow with the sun shining upon it, is barely
tolerable to the eye. The same snow under an overcast firmament
is still white. Such a firmament enfeebles the light by
reflecting it upwards; and when we stand above a cloud-field
— on an Alpine summit, for instance, or on the top of
Snowdon — and see, in the proper direction, the sun shining
on the clouds below us, they appear dazzlingly white. Ordinary
clouds, in fact, divide the solar light impinging on them into
two parts — a reflected part and a transmitted part, in
each of which the proportions of wave-motion which produce the
impression of whiteness are sensibly preserved.

It will be understood that the condition of whiteness would
fail if all the waves were diminished equally, or by the same
absolute quantity. They must be reduced proportionately, instead
of equally. If by the act of reflection the waves of red light
are split into exact halves, then, to preserve the light white,
the waves of yellow, orange, green, and blue, must also be split
into exact halves. In short, the reduction must take place, not
by absolutely equal quantities, but by equal fractional parts. In
white light the preponderance, as regards energy, of the larger
over the smaller waves must always be immense. Were the case
otherwise, the visual correlative, blue, of the smaller waves
would have the upper hand in our sensations.

Not only are the waves of aether reflected by clouds, by
solids, and by liquids, but when they pass from light air to
dense, or from dense air to light, a portion of the wave-motion
is always reflected. Now our atmosphere changes continually in
density from top to bottom. It will help our conceptions if we
regard it as made up of a series of thin concentric layers, or
shells of air, each shell being of the same density throughout, a
small and sudden change of density occurring in passing from
shell to shell. Light would be reflected at the limiting surfaces
of all these shells, and their action would be practically the
same as that of the real atmosphere. And now I would ask your
imagination to picture this act of reflection. What must become
of the reflected light? The atmospheric layers turn their convex
surfaces towards the sun; they are so many convex mirrors of
feeble power; and you will immediately perceive that the light
regularly reflected from these surfaces cannot reach the earth at
all, but is dispersed in space. Light thus reflected cannot,
therefore, be the light of the sky.

But, though the sun’s light is not reflected in this fashion
from the aerial layers to the earth, there is indubitable
evidence to show that the light of our firmament is scattered
light. Proofs of the most cogent description could be here
adduced; but we need only consider that we receive light at the
same time from all parts of the hemisphere of heaven. The light
.of the firmament comes to us across the direction of the solar
rays, and even against the direction of the solar rays; and this
lateral and opposing rush of wave-motion can only be due to the
rebound of the waves from the air itself, or from something
suspended in the air. It is also evident that, unlike the action
of clouds, the solar light is not reflected by the sky in the
proportions which produce white. The sky is blue, which indicates
an excess of the shorter waves. In accounting for the colour of
the sky, the first question suggested by analogy would
undoubtedly be, Is not the air blue? The blueness of the air has,
in fact, been given as a solution of the blueness of the sky. But
how, if the air be blue, can the light of sunrise and sunset,
which travels through vast distances of air, be yellow, orange,
or even red? The passage of white solar light through a blue
medium could by no possibility redden the light.

The hypothesis of a blue air is therefore untenable. In fact
the agent, whatever it is, which sends us the light of the sky,
exercises in so doing a dichroitic action. The light reflected is
blue, the light transmitted is orange or red. A marked
distinction is thus exhibited between the matter of the sky, and
that of an ordinary cloud, which exercises no such dichroitic
action.

By the scientific use of the imagination we may hope to
penetrate this mystery. The cloud takes no note of size on the
part of the waves of aether, but reflects them all alike. It
exercises no selective action. Now the cause of this may be that
the cloud particles are so large, in comparison with the waves of
aether, as to reflect them all indifferently. A broad cliff
reflects an Atlantic roller as easily as a ripple produced by a
seabird’s wing; and in the presence of large reflecting surfaces,
the existing differences of magnitude among the waves of aether
may disappear. But supposing the reflecting particles, instead of
being very large, to be very small in comparison with the size of
the waves. In this case, instead of the whole wave being fronted
and thrown back, a small portion only is shivered off. The great
mass of the wave passes over such a particle without reflection.
Scatter, then, a handful of such minute foreign particles in our
atmosphere, and set imagination to watch their action upon the
solar waves. Waves of all sizes impinge upon the particles, and
you see at every collision a portion of the impinging wave struck
off; all the waves of the spectrum, from the extreme red to the
extreme violet, being thus acted upon.

Remembering that the red waves stand to the blue much in the
relation of billows to ripples, we have to consider whether those
extremely small particles are competent to scatter all the waves
in the same proportion. If they be not — and a little
reflection will make it clear that they are not — the
production of colour must be an incident of the scattering.
Largeness is a thing of relation; and the smaller the wave, the
greater is the relative size of any particle on which the wave
impinges, and the greater also the ratio of the portion scattered
to the total wave A pebble, placed in the way of the ring-ripples
produced by heavy raindrops on a tranquil pond, will scatter a
large fraction of each ripple, while the fractional part of a
larger wave thrown back by the same pebble might be
infinitesimal. Now we have already made it clear to our minds
that to preserve the solar light white, its constituent
proportions must not be altered; but in the act of division
performed by these very small particles the proportions are
altered; an undue fraction of the smaller waves is scattered by
the particles, and, as a consequence, in the scattered light,
blue will be the predominant colour. The other colours of the
spectrum must, to some extent, be associated with the blue. They
are not absent, but deficient. We ought, in fact, to have them
all, but in diminishing proportions, from the violet to the
red.

We have here presented a case to the imagination, pad,
assuming the undulatory theory to be a reality, we have, I think,
fairly reasoned our way to the conclusion, that were particles,
small in comparison to the sizes of the aether waves, sown in our
atmosphere, the light scattered by those particles would be
exactly such as we observe in our azure skies. When this light is
analysed, all the colours of the spectrum are found, and they are
found in the proportions indicated by our conclusion. Blue is not
the sole, but it is the predominant colour.

Let us now turn our attention to the light which passes
unscattered among the particles. How must it be finally affected?
By its successive collisions with the particles the white light
is more and more robbed of its shorter waves; it therefore loses
more and more of its due proportion of blue. The result may be
anticipated. The transmitted light, where short distances are
involved, will appear yellowish. But as the sun sinks towards the
horizon the atmospheric distances increase, and consequently the
number of the scattering particles. They abstract in succession
the violet, the indigo, the blue, and even disturb the
proportions of green. The transmitted light under such
circumstances must pass from yellow through orange to red. This
also is exactly what we find in nature. Thus, while the reflected
light gives us at noon the deep azure of the Alpine skies, the
transmitted light gives us at sunset the warm crimson of the
Alpine snows. The phenomena certainly occur as if our
atmosphere were a medium rendered slightly turbid by the
mechanical suspension of exceedingly small foreign particles.

Here, as before, we encounter our sceptical ‘as if.’ It is one
of the parasites of science, ever at hand, and ready to plant
itself and sprout, if it can, on the weak points of our
philosophy. But a strong constitution defies the parasite, and in
our case, as we question the phenomena, probability grows like
growing health, until in the end the malady of doubt is
completely extirpated. The first question that naturally arises
is this: Can small particles be really proved to act in the
manner indicated? No doubt of it. Each one of you can submit the
question to an experimental test. Water will not dissolve resin,
but spirit will dissolve it; and when spirit holding resin in
solution is dropped into water, the resin immediately separates
in solid particles, which render the water milky. The coarseness
of this precipitate depends on the quantity of the dissolved
resin. You can cause it to separate either in thick clots or in
exceedingly fine particles. Professor Bruecke has given us the
proportions which produce particles particularly suited to our
present purpose. One gramme of clean mastic is dissolved in
eighty-seven grammes of absolute alcohol, and the transparent
solution is allowed to drop into a beaker containing clear water,
kept briskly stirred. An exceedingly fine precipitate is thus
formed, which declares its presence by its action upon light.
Placing a dark surface behind the beaker, and permitting the
light to fall into it from the top or front, the medium is seen
to be distinctly blue. It is not perhaps so perfect a blue as may
be seen on exceptional days among the Alps, but it is a very fair
sky-blue. A trace of soap in water gives a tint of blue. London,
and I fear Liverpool, milk makes an approximation to the same
colour, through the operation of the same cause; and Helmholtz
has irreverently disclosed the fact that the deepest blue eye is
simply a turbid medium.

—–

The action of turbid media upon light was illustrated by
Goethe, who, though unacquainted with the undulatory theory, was
led by his experiments to regard the firmament as an illuminated
turbid medium, with the darkness of space behind it. He describes
glasses showing a bright yellow by transmitted, and a beautiful
blue by reflected, light. Professor Stokes, who was probably the
first to discern the real nature of the action of small particles
on the waves of aether, [Footnote: This is inferred from
conversation. I am not aware that Professor Stokes has published
anything upon the subject.]
describes a glass of a similar
kind. [Footnote: This glass, by reflected light, had a
colour ‘strongly resembling that of a decoction of horse-chestnut
bark.’ Curiously enough, Goethe refers to this very decoction:
‘Man nehme einen Streifen frischer Rinds von der Rosskastanie,
man stecke denselben in ein Glas Wasser, und in der kuerzesten
Zeit werden wir das vollkommenste Himmelblau entstehen sehen.’
— Goethe’s Werke, B. xxix. p. 24.]

Capital specimens of such glass are to be found at Salviati’s,
in St. James’s Street. What artists call ‘chill’ is no doubt an
effect of this description. Through the action of minute
particles, the browns of a picture often present the appearance
of the bloom of a plum. By rubbing the varnish with a silk
handkerchief optical continuity is established and the chill
disappears. Some years ago I witnessed Mr. Hirst experimenting at
Zermatt on the turbid water of the Visp. When kept still for a
day or so, the grosser matter sank, but the finer particles
remained suspended, and gave a distinctly blue tinge to the
water. The blueness of certain Alpine lakes has been shown to be
in part due to this cause. Professor Roscoe has noticed several
striking cases of a similar kind. In a very remarkable paper the
late Principal Forbes showed that steam issuing from the
safety-valve of a locomotive, when favourably observed, exhibits
at a certain stage of its condensation the colours of the sky. It
is blue by reflected light, and orange or red by transmitted
light. The same effect, as pointed out by Goethe, is to some
extent exhibited by peat-smoke. More than ten years ago, I amused
myself by observing, on a calm day at Killarney, the straight
smoke-columns rising from the cabin-chimneys. It was easy to
project the lower portion of a column against a dark pine, and
its upper portion against a bright cloud. The smoke in the former
case was blue, being seen mainly by reflected light; in the
latter case it was reddish, being seen mainly by transmitted
light. Such smoke was not in exactly the condition to give us the
glow of the Alps, but it was a step in this direction. Bruecke’s
fine precipitate above referred to looks yellowish by transmitted
light; but, by duly strengthening the precipitate, you may render
the white light of noon as ruby-coloured as the sun, when seen
through Liverpool smoke, or upon Alpine horizons. I do not,
however, point to the gross smoke arising from coal as an
illustration of the action of small particles, because such smoke
soon absorbs and destroys the waves of blue, instead of sending
them to the eyes of the observer.

These multifarious facts, and numberless others which cannot
now be referred to, are explained by reference to the single
principle, that, where the scattering particles are small in
comparison to the aethereal waves, we have in the reflected light
a greater proportion of the smaller waves, and in the transmitted
light a greater proportion of the larger waves, than existed in
the original white light. The consequence, as regards sensation,
is that in the one ease blue is predominant, and in the other
orange or red. Our best microscopes can readily reveal objects
not more than 1/50000th of an inch in diameter. This is less than
the length of a wave of red light. Indeed a first-rate microscope
would enable us to discern objects not exceeding in diameter the
length of the smallest waves of the visible spectrum.
[Footnote: Dallinger and Drysdale have recently measured
cilia 1/200000th of an inch in diameter. 1878.]
By the
microscope, therefore, we can test our particles. If they be as
large as the light-waves they will infallibly be seen; and if
they be not so seen, it is because they are smaller. Some months
ago I placed in the hands of our President a liquid containing
Bruecke’s precipitate. The liquid was milky blue, and Mr. Huxley
applied to it his highest microscopic power. He satisfied me that
had particles of even 1/100000th of an inch in diameter existed
in the liquid, they could not have escaped detection. But no
particles were seen. Under the microscope the turbid liquid was
not to be distinguished from distilled water. [Footnote:
Like Dr. Burdon Sanderson’s ‘pyrogen,’ the particles of
mastic passed, without sensible hindrance, through
filtering-paper. By such filtering no freedom from suspended
particles is secured. The application of a condensed beam to the
filtrate renders this at once evident.]

But we have it in our power to imitate, far more closely than
we have hitherto done, the natural conditions of this problem. We
can generate, in air, artificial skies, and prove their perfect
identity with the natural one, as regards the exhibition of a
number of wholly unexpected phenomena. By a continuous process of
growth, moreover, we are able to connect sky-matter, if I may use
the term, with molecular matter on the one side, and with molar
matter, or matter in sensible masses, on the other. In
illustration of this, I will take an experiment suggested by some
of my own researches, and described by M. Morren of Marseilles at
the Exeter meeting of the British Association. Sulphur and oxygen
combine to form sulphurous acid gas, two atoms of oxygen and one
of sulphur constituting the molecule of sulphurous acid. It has
been recently shown that waves of aether issuing from a strong
source, such as the sun or the electric light, are competent to
shake asunder the atoms of gaseous molecules. [Footnote:
See ‘New Chemical Reactions produced by Light,’ vol. i.p.]

A chemist would call this, ‘decomposition’ by light; but it
behoves us, who are examining the power and function of the
imagination, to keep constantly before us the physical images
which underlie our terms. Therefore I say, sharply and
definitely, that the components of the molecules of sulphurous
acid are shaken asunder by the aether-waves. Enclosing sulphurous
acid in a suitable vessel, placing it in a dark room, and sending
through it a powerful beam of light, we at first see nothing: the
vessel containing the gas seems as empty as a vacuum. Soon,
however, along the track of the beam a beautiful sky-blue colour
is observed, which is due to light scattered by the liberated
particles of sulphur. For a time the blue grows more intense; it
then becomes whitish; and ends in a more or less perfect white.
When the action is continued long enough, the tube is filled with
a dense cloud of sulphur particles, which by the application of
proper means may be rendered individually visible.
[Footnote: M. Morren was mistaken in supposing that a
modicum of sulphurous acid, in the drying tubes, had any share in
the production of the ‘actinic clouds’ described by me. A
beautiful case of molecular instability in the presence of light
is furnished by peroxide of chlorine as proved by Professor
Dewar. 1878.]

Here, then, our aether-waves untie the bond of chemical
affinity, and liberate a body — sulphur — which at
ordinary temperatures is a solid, and which therefore soon
becomes an object of the senses. We have first of all the free
atoms of sulphur, which are incompetent to stir the retina
sensibly with scattered light. But these atoms gradually coalesce
and form particles, which grow larger by continual accretion,
until after a minute or two they appear as sky-matter. In this
condition they are individually invisible; but collectively they
send an amount of wave-motion to the retina, sufficient to
produce the firmamental blue. The particles continue, or may be
caused to continue, in this condition for a considerable time,
during which no microscope can cope with them. But they grow
slowly larger, and pass by insensible gradations into the state
of cloud, when they can no longer elude the armed eye. Thus,
without solution of continuity, we start with matter in the atom,
and end with matter in the mass; sky-matter being the middle term
of the series of transformations. Instead of sulphurous acid, we
might choose a dozen other substances, and produce the same
effect with all of them. In the case of some — probably in
the case of all — it is possible to preserve matter in the
firmamental condition for fifteen or twenty minutes under the
continual operation of the light. During these fifteen or twenty
minutes the particles constantly grow larger, without ever
exceeding the size requisite to the production of the celestial
blue.

Now when two vessels are placed before us, each containing
sky-matter, it is possible to state with great distinctness which
vessel contains the largest particles. The eye is very sensitive
to differences of light, when, as in our experiments, it is
placed in comparative darkness, and the wave-motion thrown
against the retina is small. The larger particles declare
themselves by the greater whiteness of their scattered light.
Call now to mind the observation, or effort at observation, made
by our President, when he failed to distinguish the particles of
mastic in Bruecke’s medium, and when you have done this, please
follow me.

A beam of light is permitted to act upon a certain vapour. In
two minutes the azure appears, but at the end of fifteen minutes
it has not ceased to be azure. After fifteen minutes its colour,
and some other phenomena, pronounce it to be a blue of distinctly
smaller particles than those sought for in vain by Mr. Huxley.
These particles, as already stated, must have been less than
1/100000th of an inch in diameter.

And now I want you to consider the following question: Here
are particles which have been growing continually for fifteen
minutes, and at the end of that time are demonstrably smaller
than those which defied the microscope of Mr. Huxley —
What must have been the size of these particles at the
beginning of their growth
? What notion can you form of the
magnitude of such particles? The distances of stellar space give
us simply a bewildering sense of vastness, without leaving any
distinct impression on the mind; and the magnitudes with which we
have here to do, bewilder us equally in the opposite direction.
We are dealing with infinitesimals, compared with which the test
objects of the microscope are literally immense.

From their perviousness to stellar light, and other
considerations, Sir John Herschel drew some startling conclusions
regarding the density and weight of comets. You know that these
extraordinary and mysterious bodies sometimes throw out tails
100,000,000 miles in length, and 50,000 miles in diameter. The
diameter of our earth is 8,000 miles. Both it and the sky, and a
good portion of space beyond the sky, would certainly be included
in a sphere 10,000 miles across. Let us fill a hollow sphere of
this diameter with cometary matter, and make it our unit of
measure. To produce a comet’s tail of the size just mentioned,
about 300,000 such measures would have to be emptied into space.
Now suppose the whole of this stuff to be swept together, and
suitably compressed, what do you suppose its volume would be? Sir
John Herschel would probably tell you that the whole mass might
be carted away, at a single effort, by one of your dray-horses.
In fact, I do not know that he would require more than a small
fraction of a horse-power to remove the cometary dust. After
this, you will hardly regard as monstrous a notion I have
sometimes entertained, concerning the quantity, of matter in our
sky. Suppose a shell to surround the earth at a distance which
would place it beyond the grosser matter that hangs in the lower
regions of the air — say at the height of the Matterhorn or
Mont Blanc. Outside this shell we should have the deep blue
firmament. Let the atmospheric space beyond the shell be swept
clean, and the sky-matter properly gathered up. What would be its
probable amount? I have sometimes thought that a lady’s
portmanteau would contain it all. I have thought that even a
gentleman’s portmanteau — possibly his snuff-box —
might take it in. And, whether the actual sky be capable of this
amount of condensation or not, I entertain no doubt that a sky
quite as vast as ours, and as good in appearance, could be formed
from a quantity of matter which might be held in the hollow of
the hand.

Small in mass, the vastness in point of number of the
particles of our sky may be inferred from the continuity of its
light. It is not in broken patches, nor at scattered points, that
the heavenly azure is revealed. To the observer on the summit of
Mont Blanc, the blue is as uniform and coherent as if it formed
the surface of the most close-grained solid. A marble dome would
not exhibit a stricter continuity. And Mr. Glaisher will inform
you, that if our hypothetical shell were lifted to twice the
height of Mont Blanc above the earth’s surface, we should still
have the azure overhead. Everywhere through the atmosphere those
sky-particles are strewn. They fill the Alpine valleys, spreading
like a delicate gauze in front of the slopes of pine. They
sometimes so swathe the peaks with light as to abolish their
definition. This year I have seen the Weisshorn thus dissolved in
opalescent air. By proper instruments the glare thrown from the
sky-particles against the retina may be quenched, and then the
mountain which it obliterated starts into sudden definition.
[Footnote: See the ‘Sky of the Alps,’ Art. iv. sec.
3, vol. i]
Its extinction in front of a dark mountain
resembles exactly the withdrawal of a veil. It is then the light
taking possession of the eye, not the particles acting as opaque
bodies, that interferes with the definition. By day this light
quenches the stars; even by moonlight it is able to exclude from
vision all stars between the fifth and the eleventh magnitude. It
may be likened to a noise, and the feebler stellar radiance to a
whisper drowned by the noise.

What is the nature of the particles which shed this light? The
celebrated De la Rive ascribes the haze of the Alps in fine
weather to floating organic germs. Now the possible existence of
germs in such profusion has been held up as an absurdity. It has
been affirmed that they would darken the air, and on the assumed
impossibility of their existence in the requisite numbers,
without invasion of the solar light, an apparently powerful
argument has been based by believers in spontaneous generation.
Similar arguments have been used by the opponents of the germ
theory of epidemic disease, who have triumphantly challenged an
appeal to the microscope and the chemist’s balance to decide the
question. Such arguments, however, are founded on a defective
acquaintance with the powers and properties of matter. Without
committing myself in the least to De la Rive’s notion, to the
doctrine of spontaneous generation, or to the germ theory of
disease, I would simply draw attention to the demonstrable fact,
that, in the atmosphere, we have particles which defy both the
microscope and the balance, which do not darken the air, and
which exist, nevertheless, in multitudes sufficient to reduce to
insignificance the Israelitish hyperbole regarding the sands upon
the sea-shore.

—–

The varying judgments of men on these and other questions may
perhaps be, to some extent, accounted for by that doctrine of
Relativity which plays so important a part in philosophy. This
doctrine affirms that the impressions made upon us by any
circumstance, or combination of circumstances, depend upon our
previous state. Two travellers upon the same height, the one
having ascended to it from the plain, the other having descended
to it from a higher elevation, will be differently affected by
the scene around them. To the one nature is expanding, to the
other it is contracting, and impressions which have two such
different antecedent states are sure to differ. In our scientific
judgments the law of relativity may also play an important part.
To two men, one educated in the school of the senses, having
mainly occupied himself with observation; the other educated in
the school of imagination as well, and exercised in the
conceptions of atoms and molecules to which we have so frequently
referred, a bit of matter, say 1/50000th of an inch in
diameter, will present itself differently. The one descends to it
from his molar heights, the other climbs to it from his molecular
lowlands. To the one it appears small, to the other large. So,
also, as regards the appreciation of the most minute forms of
life revealed by the microscope. To one of the men these
naturally appear conterminous with the ultimate particles of
matter; there is but a step from the atom to the organism. The
other discerns numberless organic gradations between both.
Compared with his atoms, the smallest vibrios and bacteria of the
microscopic field are as behemoth and leviathan. The law of
relativity may to some extent explain the different attitudes of
two such persons with regard to the question of spontaneous
generation. An amount of evidence which satisfies the one
entirely fails to satisfy the other; and while to the one the
last bold defence and startling expansion of the doctrine by Dr.
Bastian will appear perfectly conclusive, to the other it will
present itself as merely imposing a labour of demolition on
subsequent investigators. [Footnote: When these words were
uttered I did not imagine that the chief labour of demolition
would fall upon myself. 1878.]

Let me say here that many of our physiological observers
appear to form a very inadequate estimate of the distance which
separates the microscopic from the molecular limit, and that, as
a consequence, they sometimes employ a phraseology calculated to
mislead. When, for example, the contents of a cell are described
as perfectly homogeneous or as absolutely structureless, because
the microscope fails to discover any structure; or when two
structures are pronounced to be without difference, because the
microscope can discover none, then, I think the microscope begins
to play a mischievous part. A little consideration will make it
plain that the microscope can have no voice in the question of
germ structure. Distilled water is more perfectly homogeneous
than any possible organic germ. What is it that causes the liquid
to cease contracting at 39 degrees Fahr., and to expand until it
freezes? We have here a structural process of which the
microscope can take no note, nor is it likely to do so by any
conceivable extension of its powers. Place distilled water in the
field of an electro-magnet, and bring a microscope to bear upon
it. Will any change be observed when the magnet is excited?
Absolutely none; and still profound and complex changes have
occurred. First of all, the particles of water have been rendered
diamagnetically polar; and secondly, in virtue of the structure
impressed upon it by the magnetic whirl of its molecules, the
liquid twists a ray of light in a fashion perfectly determinate
both as to quantity and direction.

Have the diamond, the amethyst, and the countless other
crystals formed in the laboratories of nature and of man no
structure? Assuredly they have; but what can the microscope make
of it? Nothing. It cannot be too distinctly borne in mind that
between the microscopic limit, and the true molecular limit,
there is room for infinite permutations and combinations. It is
in this region that the poles of the atoms are arranged, that
tendency is given to their powers; so that when these poles and
powers have free action, proper stimulus, and a suitable
environment, they determine, first the germ, and afterwards the
complete organism. This first marshalling of the atoms, on which
all subsequent action depends, baffles a keener power than that
of the microscope. When duly pondered, the complexity of the
problem raises the doubt, not of the power of our instrument, for
that is nil, but whether we ourselves possess the intellectual
elements which will ever enable us to grapple with the ultimate
structural energies of nature. [Footnote: ‘In using the
expression “one sort of living substance” I must guard against
being supposed to mean that any kind of living protoplasm is
homogeneous. Hyaline though it may appear, we are not at present
able to assign any limit to its complexity of structure.’ —
Burdon Sanderson, in the ‘British Medical Journal,’ January 16,
1875. We have here scientific insight, and its correlative
caution. In fact Dr. Sanderson’ s important researches are
a continued illustration of the position laid down
above.]

In more senses than one Mr. Darwin has drawn heavily upon the
scientific tolerance of his age. He has drawn heavily upon time
in his development of species, and he has drawn adventurously
upon matter in his theory of pangenesis. According to this
theory, a germ, already microscopic, is a world of minor germs.
Not only is the organism as a whole wrapped up in the germ, but
every organ of the organism has there its special seed. This, I
say, is an adventurous draft on the power of matter to divide
itself and distribute its forces. But, unless we are perfectly
sure that he is overstepping the bounds of reason, that he is
unwittingly sinning against observed fact or demonstrated law
— for a mind like that of Darwin can never sin wittingly
against either fact or law — we ought, I think, to be
cautious in limiting his intellectual horizon. If there be the
least doubt in the matter, it ought to be given in favour of the
freedom of such a mind. To it a vast possibility is in itself a
dynamic power, though the possibility may never be drawn upon. It
gives me pleasure to think that the facts and reasonings of this
discourse tend rather towards the justification of Mr. Darwin,
than towards his condemnation; for they seem to show the perfect
competence of matter and force, as regards divisibility and
distribution, to bear the heaviest strain that he has hitherto
imposed upon them.

In the case of Mr. Darwin, observation, imagination, and
reason combined have run back with wonderful sagacity and success
over a certain length of the line of biological succession.
Guided by analogy, in his ‘Origin of Species’ he placed at the
root of life a primordial germ, from which he conceived the
amazing variety of the organisms now upon the earth’s surface
might be deduced. If this hypothesis were even true, it would not
be final. The human mind would infallibly look behind the germ,
and however hopeless the attempt, would enquire into the history
of its genesis. In this dim twilight of conjecture the searcher
welcomes every gleam, and seeks to augment his light by indirect
incidences. He studies the methods of nature in the ages and the
worlds within his reach, in order to shape the course of
speculation in antecedent ages and worlds. And though the
certainty possessed by experimental enquiry is here shut out, we
are not left entirely without guidance. From the examination of
the solar system, Kant and Laplace came to the conclusion that
its various bodies once formed parts of the same undislocated
mass; that matter in a nebulous form preceded matter in its
present form; that as the ages rolled away, heat was wasted,
condensation followed, planets were detached; and that finally
the chief portion of the hot cloud reached, by self-compression,
the magnitude and density of our sun. The earth itself offers
evidence of a fiery origin; and in our day the hypothesis of Kant
and Laplace receives the independent countenance of spectrum
analysis, which proves the same substances to be common to the
earth and sun.

Accepting some such view of the construction of our system as
probable, a desire immediately arises to connect the present life
of our planet with the past. We wish to know something of our
remotest ancestry. On its first detachment from the central mass,
life, as we understand it, could not have been present on the
earth. How, then, did it come there? The thing to be encouraged
here is a reverent freedom — a freedom preceded by the hard
discipline which checks licentiousness in speculation —
while the thing to be repressed, both in science and out of it,
is dogmatism. And here I am in the hands of the meeting —
willing to end, but ready to go on. I have no right to intrude
upon you, unasked, the unformed notions which are floating like
clouds, or gathering to more solid consistency, in the modern
speculative scientific mind. But if you wish me to speak plainly,
honestly, and undisputatiously, I am willing to do so. On the
present occasion —

You are ordained to call, and I to come.

Well, your answer is given, and I obey your call.

Two or three years ago, in an ancient London College, I
listened to a discussion at the end of a lecture by a very
remarkable man. Three or four hundred clergymen were present at
the lecture. The orator began with the civilisation of Egypt in
the time of ‘Joseph; pointing out the very perfect organisation
of the kingdom, and the possession of chariots, in one of which
Joseph rode, as proving a long antecedent period of civilisation.
He then passed on to the mud of the Nile, its rate of
augmentation, its present thickness, and the remains of human
handiwork found therein: thence to the rocks which bound the Nile
valley, and which teem with organic remains. Thus in his own
clear way he caused the idea of the world’s age to expand itself
indefinitely before the minds of his audience, and he contrasted
this with the age usually assigned to the world. During his
discourse he seemed to be swimming against a stream, he
manifestly thought that he was opposing a general conviction. He
expected resistance in the subsequent discussion; so did I. But
it was all a mistake; there was no adverse current, no opposing
conviction, no resistance; merely here and there a half-humorous,
but unsuccessful attempt to entangle him in his talk. The meeting
agreed with all that had been said regarding the antiquity of the
earth and of its life. They had, indeed, known it all long ago,
and they rallied the lecturer for coming amongst them with so
stale a story. It was quite plain that this large body of
clergymen, who were, I should say, to be ranked amongst the
finest samples of their class, had entirely given up the ancient
landmarks, and transported the conception of life’s origin to an
indefinitely distant past.

This leads us to the gist of our present enquiry, which is
this: Does life belong to what we call matter, or is it an
independent principle inserted into matter at some suitable epoch
— say when the physical conditions became such as to permit
of the development of life? Let us put the question with the
reverence due to a faith and culture in which we all were
cradled, and which are the undeniable historic antecedents of our
present enlightenment. I say, let us put the question reverently,
but let us also put it clearly and definitely. There are the
strongest grounds for believing that during a certain period of
its history the earth was not, nor was it fit to be, the theatre
of life. Whether this was ever a nebulous period, or merely a
molten period, does not signify much; and if we revert to the
nebulous condition, it is because the probabilities are really on
its side. Our question is this: Did creative energy pause until
the nebulous matter had condensed, until the earth had been
detached, until the solar fire had so far withdrawn from the
earth’s vicinity as to permit a crust to gather round the planet?
Did it wait until the air was isolated; until the seas were
formed; until evaporation, condensation, and the descent of rain
had begun; until the eroding forces of the atmosphere had
weathered and decomposed the molten rocks so as to form soils;
until the sun’s rays had become so tempered by distance, and by
waste, as to be chemically fit for the decompositions necessary
to vegetable life? Having waited through these aeons until the
proper conditions had set in, did it send the flat forth, ‘Let
there be Life!’? These questions define a hypothesis not without
its difficulties, but the dignity of which in relation to the
world’s knowledge was demonstrated by the nobleness of the men
whom it sustained.

Modern scientific thought is called upon to decide between
this hypothesis and another; and public thought generally will
afterwards be called upon to do the same. But, however the
convictions of individuals here and there may be influenced, the
process must be slow and secular which commends the hypothesis of
Natural Evolution to the public mind. For what are the core and
essence of this hypothesis? Strip it naked, and you stand face to
face with the notion that not alone the more ignoble forms of
animalcular or animal life, not alone the nobler forms of the
horse and lion, not alone the exquisite and wonderful mechanism
of the human body, but that the human mind itself —
emotion, intellect, will, and all their phenomena — were
once latent in a fiery cloud. Surely the mere statement of such a
notion is more than a refutation. But the hypothesis would
probably go even farther than this. Many who hold it would
probably assent to the position that, at the present moment, all
our philosophy, all our poetry, all our science, and all our art
— Plato, Shakspeare, Newton, and Raphael — are
potential in the fires of the sun. We long to learn something of
our origin. If the Evolution hypothesis be correct, even this
unsatisfied yearning must have come to us across the ages which
separate the primeval mist from the consciousness of to-day. I do
not think that any holder of the Evolution hypothesis would say
that I overstate or overstrain it in any way. I merely strip it
of all vagueness, and bring before you, unclothed and
unvarnished, the notions by which it must stand or fall.

Surely these notions represent an absurdity too monstrous to
be entertained by any sane mind. But why are such notions absurd,
and why should sanity reject them? The law of Relativity, of
which we have previously spoken, may find its application here.
These Evolution notions are absurd, monstrous, and fit only for
the intellectual gibbet, in relation to the ideas concerning
matter which were drilled into us when young. Spirit and matter
have ever been presented to us in the rudest contrast, the one as
all-noble, the other as all-vile. But is this correct? Upon the
answer to this question all depends. Supposing that, instead of
having the foregoing antithesis of spirit and matter presented to
our youthful minds, we had been taught to regard them as equally
worthy, and equally wonderful; to consider them, in fact, as two
opposite faces of the self-same mystery. Supposing that in youth
we had been impregnated with the notion of the poet Goethe,
instead of the notion of the poet Young, and taught to look upon
matter, not as ‘brute matter,’ but as the ‘living garment of
God;’ do you not think that under these altered circumstances the
law of Relativity might have had an outcome different from its
present one? Is it not probable that our repugnance to the idea
of primeval union between spirit and matter might be considerably
abated? Without this total revolution of the notions now
prevalent, the Evolution hypothesis must stand condemned; but in
many profoundly thoughtful minds such a revolution has already
taken place. They degrade neither member of the mysterious
duality referred to; but they exalt one of them from its
abasement, and repeal the divorce hitherto existing between them.
In substance, if not in words, their position as regards the
relation of spirit and matter is: ‘What God hath joined together,
let not man put asunder.’

You have been thus led to the outer rim of speculative
science, for beyond the nebulae scientific thought has never
hitherto ventured. I have tried to state that which I considered
ought, in fairness, to be outspoken. I neither think this
Evolution hypothesis is to be flouted away contemptuously, nor
that it ought to be denounced as wicked. It is to be brought
before the bar of disciplined reason, and there justified or
condemned. Let us hearken to those who wisely support it, and to
those who wisely oppose it; and let us tolerate those, whose name
is legion, who try foolishly to do either of these things. The
only thing out of place in the discussion is dogmatism on either
side. Fear not the Evolution hypothesis. Steady yourselves, in
its presence, upon that faith in the ultimate triumph of truth
which was expressed by old Gamaliel when he said: ‘If it be of
God, ye cannot overthrow it; if it be of man, it will come to
nought.’ Under the fierce light of scientific enquiry, it is sure
to be dissipated if it possess not a core of truth. Trust me, its
existence as a hypothesis is quite compatible with the
simultaneous existence of all those virtues to which the term
‘Christian’ has been applied. It does not solve — it does
not profess to solve — the ultimate mystery of this
universe. It leaves, in fact, that mystery untouched. For,
granting the nebula and its potential life, the question, whence
they came, would still remain to baffle and bewilder us. At
bottom, the hypothesis does nothing more than ‘transport the
conception of life’s origin to an indefinitely distant past.’

Those who hold the doctrine of Evolution are by no means
ignorant of the uncertainty of their data, and they only yield to
it a provisional assent. They regard the nebular hypothesis as
probable, and, in the utter absence of any evidence to prove the
act illegal, they extend the method of nature from the present
into the past. Here the observed uniformity of nature is their
only guide. Within the long range of physical enquiry, they have
never discerned in nature the insertion of caprice. Throughout
this range, the laws of physical and intellectual continuity have
run side by side. Having thus determined the elements of their
curve in a world of observation and experiment, they prolong that
curve into an antecedent world, and accept as probable the
unbroken sequence of development from the nebula to the present
time. You never hear the really philosophical defenders of the
doctrine of Uniformity speaking of impossibilities in nature.
They never say, what they are constantly charged with saying,
that it is impossible for the Builder of the universe to alter
His work. Their business is not with the possible, but the actual
— not with a world which might be, but with a world that
is. This they explore with a courage not unmixed with reverence,
and according to methods which, like the quality of a tree, are
tested by their fruits. They have but one desire — to know
the truth. They have but one fear — to believe a lie. And
if they know the strength of science, and rely upon it with
unswerving trust, they also know the limits beyond which science
ceases to be strong. They best know that questions offer
themselves to thought, which science, as now prosecuted, has not
even the tendency to solve. They have as little fellowship with
the atheist who says there is no God, as with the theist who
professes to know the mind of God. ‘Two things,’ said Immanuel
Kant, ‘fill me with awe: the starry heavens, and the sense of
moral responsibility in man.’ And in his hours of health and
strength and sanity, when the stroke of action has ceased, and
the pause of reflection has set in, the scientific investigator
finds himself overshadowed by the same awe. Breaking contact with
the hampering details of earth, it associates him with a Power
which gives fulness and tone to his existence, but which he can
neither analyse nor comprehend.

.

.

.

.

—————————-

.

.

There is one God supreme over all gods, diviner than
mortals,
Whose form is not like unto man’s, and as unlike his
nature;
But vain mortals imagine that gods like themselves are
begotten,
With human sensations and voice and corporeal members;
So, if oxen or lions had hands and could work in man’s
fashion,
And trace out with chisel or brush their conception of
Godhead,
Then would horses depict gods like horses, and oxen like
oxen,
Each kind the divine with its own form and nature
endowing.

.

XENOPHANES Of COLOPHON (six centuries B.C.),

Supernatural Religion, vol. 1. p. 76.

.

—–

.

IX. THE BELFAST
ADDRESS.

[Footnote: Delivered
before the British Association on Wednesday evening, August 19,
1874.]

.

§ 1

AN impulse inherent in primeval man turned his thoughts and
questionings betimes towards the sources of natural phenomena.
The same impulse, inherited and intensified, is the spur of
scientific action to-day. Determined by it, by a process of
abstraction from experience we form physical theories which lie
beyond the pale of experience, but which satisfy the desire of
the mind to see every natural occurrence resting upon a cause. In
forming their notions of the origin of things, our earliest
historic (and doubtless, we might add, our prehistoric) ancestors
pursued, as far as their intelligence permitted, the same course.
They also fell back upon experience; but with this difference
— that the particular experiences which furnished the warp
and woof of their theories were drawn, not from the study of
nature, but from what lay much closer to them — the
observation of men. Their theories accordingly took an
anthropomorphic form. To super-sensual beings, which, ‘however
potent and invisible, were nothing but a species of human
creatures, perhaps raised from among mankind, and retaining all
human passions and appetites,’ [Footnote: Hume, ‘Natural
History of Religion.]
were handed over the rule and
governance of natural phenomena.

Tested by observation and reflection, these early notions
failed in the long run to satisfy the more penetrating intellects
of our race. Far in the depths of history we find men of
exceptional power differentiating themselves from the crowd,
rejecting these anthropomorphic notions, and seeking to connect
natural phenomena with their physical principles. But, long prior
to these purer efforts of the understanding, the merchant had
been abroad, and rendered the philosopher possible; commerce had
been developed, wealth amassed, leisure for travel and
speculation secured, while races educated under different
conditions, and therefore differently informed and endowed, had
been stimulated and sharpened by mutual contact. In those regions
where the commercial aristocracy of ancient Greece mingled with
their eastern neighbours, the sciences were born, being nurtured
and developed by free-thinking and courageous men. The state of
things to be displaced may be gathered from a passage of
Euripides quoted by Hume. ‘There is nothing in the world; no
glory, no prosperity. The gods toss all into confusion; mix
everything with its reverse, that all of us, from our ignorance
and uncertainty, may pay them the more worship and reverence.’
Now as science demands the radical extirpation of caprice, and
the absolute reliance upon law in nature, there grew, with the
growth of scientific notions, a desire and determination to sweep
from the field of theory this mob of gods and demons, and to
place natural phenomena on a basis more congruent with
themselves.

The problem which had been previously approached from above,
was now attacked from below; theoretic effort passed from the
super- to the sub-sensible. It was felt that to construct the
universe in idea, it was necessary to have some notion of its
constituent parts — of what Lucretius subsequently called
the ‘First Beginnings.’ Abstracting again from experience, the
leaders of scientific speculation reached at length the pregnant
doctrine of atoms and molecules, the latest developments of which
were set forth with such power and clearness at the last meeting
of the British Association. Thought, no doubt, had long hovered
about this doctrine before it attained the precision and
completeness which it assumed in the mind of Democritus,
[Footnote: Born 460 B.C.] a philosopher who may
well for a moment arrest our attention. ‘Few great men,’ says
Lange, a non-materialist, in his excellent ‘History of
Materialism,’ to the spirit and to the letter of which I am
equally indebted, ‘have been so despitefully used by history as
Democritus. In the distorted images sent down to us through
unscientific traditions, there remains of him almost nothing but
the name of “the laughing philosopher,” while figures of
immeasurably smaller significance spread themselves out at full
length before us.’ Lange speaks of Bacon’s high appreciation of
Democritus — for ample illustrations of which I am indebted
to my excellent friend Mr. Spedding, the learned editor and
biographer of Bacon. It is evident, indeed, that Bacon considered
Democritus to be a man of weightier metal than either Plato or
Aristotle, though their philosophy ‘was noised and celebrated in
the schools, amid the din and pomp of professors.’ It was not
they, but Genseric and Attila and the barbarians, who destroyed
the atomic philosophy. ‘For, at a time when all human learning
had suffered shipwreck, these planks of Aristotelian and Platonic
philosophy, as being of a lighter and more inflated substance,
were preserved and came down to us, while things more solid sank
and almost passed into oblivion.’

The son of a wealthy father, Democritus devoted the whole of
his inherited fortune to the culture of his mind. He travelled
everywhere; visited Athens when Socrates and Plato were there,
but quitted the city without making himself known. Indeed, the
dialectic strife in which Socrates so much delighted, had no
charm for Democritus, who held that ‘the man who readily
contradicts, and uses many words, is unfit to learn anything
truly right.’ He is said to have discovered and educated
Protagoras the Sophist, being struck as much by the manner in
which he, being a hewer of wood, tied up his faggots, as by the
sagacity of his conversation. Democritus returned poor from his
travels, was supported by his brother, and at length wrote his
great work entitled ‘Diakosmos,’ which he read publicly before
the people of his native town. He was honoured by his countrymen
in various ways, and died serenely at a great age.

The principles enunciated by Democritus reveal his
uncompromising antagonism to those who deduced the phenomena of
nature from the caprices of the gods. They are briefly these:

  1. From nothing comes nothing. Nothing that exists can be
    destroyed. All changes are due to the combination and separation
    of molecules.
  2. Nothing happens by chance; every occurrence has its cause,
    from which it follows by necessity.
  3. The only existing things are the atoms and empty space; all
    else is mere opinion.
  4. The atoms are infinite in number and infinitely various in
    form; they strike together, and the lateral motions and whirlings
    which thus arise are the beginnings of worlds.
  5. The varieties of all things depend upon the varieties of
    their atoms, in number, size, and aggregation.
  6. The soul consists of fine, smooth, round atoms, like those of
    fire. These are the most mobile of all: they interpenetrate the
    whole body, and in their motions the phenomena of life
    arise.

The first five propositions are a fair general statement of
the atomic philosophy, as now held. As regards the sixth,
Democritus made his finer atoms do duty for the nervous system,
whose functions were then unknown. The atoms of Democritus are
individually without sensation; they combine in obedience to
mechanical laws; and not only organic forms, but the phenomena of
sensation and thought, are the result of their combination.

That great enigma, ‘the exquisite adaptation of one part of an
organism to another part, and to the conditions of life,’ more
especially the construction of the human body, Democritus made no
attempt to solve. Empedocles, a man of more fiery and poetic
nature, introduced the notion of love and hate among the atoms,
to account for their combination and separation; and bolder than
Democritus, he struck in with the penetrating thought, linked,
however, with some wild speculation, that it lay in the very
nature of those combinations which were suited to their ends (in
other words, in harmony with their environment) to maintain
themselves, while unfit combinations, having no proper habitat,
must rapidly disappear. Thus, more than 2,000 years ago, the
doctrine of the ‘survival of the fittest,’ which in our day, not
on the basis of vague conjecture, but of positive knowledge, has
been raised to such extraordinary significance, had received at
all events partial enunciation. [Footnote: See ‘Lange,’
2nd edit., p. 23.]

Epicurus, [Footnote: Born 342 B.C.] said to be
the son of a poor schoolmaster at Samos, is the next dominant
figure in the history of the atomic philosophy. He mastered the
writings of Democritus, heard lectures in Athens, went back to
Samos, and subsequently wandered through various countries. He
finally returned to Athens, where he bought a garden, and
surrounded himself by pupils, in the midst of whom he lived a
pure and serene life, and died a peaceful death. Democritus
looked to the soul as the ennobling part of man; even beauty,
without understanding, partook of animalism. Epicurus also rated
the spirit above the body; the pleasure of the body being that of
the moment, while the spirit could draw upon the future and the
past. His philosophy was almost identical with that of
Democritus; but he never quoted either friend or foe. One main
object of Epicurus was to free the world from superstition and
the fear of death. Death be treated with indifference. It merely
robs us of sensation. As long as we are, death is not; and when
death is, we are not. Life has no more evil for him who has made
up his mind that it is no evil not to live. He adored the gods,
but not in the ordinary fashion. The idea of Divine power,
properly purified, he thought an elevating one. Still he taught,
‘Not he is godless who rejects the gods of the crowd, but rather
he who accepts them.’ The gods were to him eternal and immortal
beings, whose blessedness excluded every thought of care or
occupation of any kind. Nature pursues her course in accordance
with everlasting laws, the gods never interfering. They haunt

The lucid interspace Of world and world
Where never creeps a cloud or moves a wind,
Nor ever falls the least white star of snow,
Nor ever lowest roll of thunder moans,
Nor sound of human sorrow mounts to mar
Their sacred everlasting calm.

Tennyson’s ‘Lucretius’.

Lange considers the relation of Epicurus to the gods
subjective; the indication, probably, of an ethical requirement
of his own nature. We cannot read history with open eyes, or
study human nature to its depths, and fail to discern such a
requirement. Man never has been, and he never will be, satisfied
with the operations and products of the Understanding alone;
hence physical science cannot cover all the demands of his
nature. But the history of the efforts made to satisfy these
demands might be broadly described as a history of errors —
the error, in great part, consisting in ascribing fixity to that
which is fluent, which varies as we vary, being gross when we are
gross, and becoming, as our capacities widen, more abstract and
sublime. On one great point the mind of Epicurus was at peace. He
neither sought nor expected, here or hereafter, any personal
profit from his relation to the gods. And it is assuredly a fact,
that loftiness and serenity of thought may be promoted by
conceptions which involve no idea of profit of this kind. ‘Did I
not believe,’ said a great man. [Footnote:
Carlyle.]
to me once, ‘that an Intelligence is at the
heart of things, my life on earth would be intolerable.’ The
utterer of these words is not, in my opinion, rendered less but
more noble by the fact, that it was the need of ethical harmony
here, and not the thought of personal happiness hereafter, that
prompted his observation.

There are persons, not belonging to the highest intellectual
zone, nor yet to the lowest, to whom perfect clearness of
exposition suggests want of depth. They find comfort and
edification in an abstract and learned phraseology. To such
people Epicurus, who spared no pains to rid his style of every
trace of haze and turbidity, appeared, on this very account,
superficial. He had, however, a disciple who thought it no
unworthy occupation to spend his days and nights in the effort to
reach the clearness of his master, and to whom the Greek
philosopher is mainly indebted for the extension and perpetuation
of his fame. Some two centuries after the death of Epicurus,
Lucretius [Footnote: Born 99 B.C.] wrote his great
poem, ‘On the Nature of Things,’ in which he, a Roman, developed
with extraordinary ardour the philosophy of his Greek
predecessor. He wishes to win over his friend Memnius to the
school of Epicurus; and although he has no rewards in a future
life to offer, although his object appears to be a purely
negative one, he addresses his friend with the heat of an
apostle. His object, like that of his great forerunner, is the
destruction of superstition; and considering that men in his day
trembled before every natural event as a direct monition from the
gods, and that everlasting torture was also in prospect, the
freedom aimed at by Lucretius might be deemed a positive good.
‘This terror,’ he says, ‘and darkness of mind, must be dispelled,
not by the rays of the sun and glittering shafts of day, but by the
aspect and the law of nature.’ He refutes the notion that
anything can come out of nothing, or that what is once begotten
can be recalled to nothing. The first beginnings, the atoms, are
indestructible, and into them all things can be resolved at last.
Bodies are partly atoms; and partly combinations of atoms; but
the atoms nothing can quench. They are strong in solid
singleness, and, by their denser combination, all things can be
closely packed and exhibit enduring strength. He denies that
matter is infinitely divisible. We come at length to the atoms,
without which, as an imperishable substratum, all order in the
generation and development of things would be destroyed.

The mechanical shock of the atoms being, in his view, the
all-sufficient cause of things, he combats the notion that the
constitution of nature has been in any way determined by
intelligent design. The interaction of the atoms throughout
infinite time rendered all manner of combinations possible. Of
these, the fit ones persisted, while the unfit ones disappeared.
Not after sage deliberation did the atoms station themselves in
their right places, nor did they bargain what motions they should
assume. From all eternity they have been driven together, and,
after trying motions and unions of every kind, they fell at
length into the arrangements out of which this system of things
has been evolved.

‘If you will apprehend and keep in mind these things,
Nature, free at once, and rid of her haughty lords, is seen to do
all things spontaneously of herself, without the meddling of the
gods.’ [Footnote: Monro’s translation. In his
criticism of this work (‘Contemporary Review’ 1867) Dr. Hayman
does not appear to be aware of the really sound and subtile
observations on which the reasoning of Lucretius, though
erroneous, sometimes rests]

To meet the objection that his atoms cannot be seen, Lucretius
describes a violent storm, and shows that the invisible particles
of air act in the same way as the visible particles of water. We
perceive, moreover, the different smells of things, yet never see
them coming to our nostrils. Again, clothes hung up on a shore
which waves break upon, become moist, and then get dry if spread
out in the sun, though no eye can see either the approach or the
escape of the water-particles. A ring, worn long on the finger,
becomes thinner; a water-drop hollows out a stone; the
ploughshare is rubbed away in the field; the street-pavement is
worn by the feet; but the particles that disappear at any moment
we cannot see. Nature acts through invisible particles. That
Lucretius had a strong scientific imagination the foregoing
references prove. A fine illustration of his power in this
respect, is his explanation of the apparent rest of bodies whose
atoms are in motion. He employs the image of a flock of sheep
with skipping lambs, which, seen from a distance, presents simply
a white patch upon the green hill, the jumping of the individual
lambs being quite invisible.

His vaguely grand conception of the atoms falling eternally
through space, suggested the nebular hypothesis to Kant, its
first propounder. Far beyond the limits of our visible world are
to be found atoms innumerable, which have never been united to
form bodies, or which, if once united, have been again dispersed
— falling silently through immeasurable intervals of time
and space. As everywhere throughout the All the same conditions
are repeated, so must the phenomena be repeated also. Above us,
below us, beside us, therefore, are worlds without end; and this,
when considered, must dissipate every thought of a deflection of
the universe by the gods. The worlds come and go, attracting new
atoms out of limitless space, or dispersing their own particles.
The reputed death of Lucretius, which forms the basis of Mr.
Tennyson’s noble poem, is in strict accordance with his
philosophy, which was severe and pure.

§ 2.

Still earlier than these three philosophers, and during the
centuries between the first of them and the last, the human
intellect was active in other fields than theirs. Pythagoras had
founded a school of mathematics, and made his experiments on the
harmonic intervals. The Sophists had run through their career. At
Athens had appeared Socrates, Plato, and Aristotle, who ruined
the Sophists, and whose yoke remains to some extent unbroken to
the present hour. Within this period also the School of
Alexandria was founded, Euclid wrote his ‘Elements’ and made some
advance in optics. Archimedes had propounded the theory of the
lever, and the principles of hydrostatics. Astronomy was
immensely enriched by the discoveries of Hipparchus, who was
followed by the historically more celebrated Ptolemy. Anatomy had
been made the basis of scientific medicine; and it is said by
Draper [Footnote: ‘History History of the Intellectual
Development of Europe,’ p. 295]
that vivisection had
begun. In fact, the science of ancient Greece had already cleared
the world of the fantastic images of divinities operating
capriciously through natural phenomena. It had shaken itself free
from that fruitless scrutiny ‘by the internal light of the mind
alone,’ which had vainly sought to transcend experience, and to
reach a knowledge of ultimate causes. Instead of accidental
observation, it had introduced observation with a purpose;
instruments were employed to aid the senses; and scientific
method was rendered in a great measure complete by the union of
Induction and Experiment.

What, then, stopped its victorious advance? Why was the
scientific intellect compelled, like an exhausted soil, to lie
fallow for nearly two millenniums, before it could regather the
elements necessary to its fertility and strength? Bacon has
already let us know one cause; Whewell ascribes this stationary
period to four causes — obscurity of thought, servility,
intolerance of disposition, enthusiasm of temper; and he gives
striking examples of each. [Footnote: ‘History of the
Inductive Sciences,’ vol. i.]
But these characteristics
must have had their antecedents in the circumstances of the time.
Rome, and the other cities of the Empire, had fallen into moral
putrefaction. Christianity had appeared, offering the Gospel to
the poor, and by moderation, if not asceticism of life,
practically protesting against the profligacy of the age. The
sufferings of the early Christians, and the extraordinary
exaltation of mind which enabled them to triumph over the
diabolical tortures to which they were subjected,
[Footnote: Described with terrible vividness in Renan’s
‘Antichrist.’]
must have left traces not easily
effaced. They scorned the earth, in view of that ‘building
of God, that house not made with hands, eternal in the heavens.’
The Scriptures which ministered to their spiritual needs were
also the measure of their Science. When, for example, the
celebrated question of Antipodes came to be discussed, the Bible
was with many the ultimate court of appeal. Augustine, who
flourished A.D. 400, would not deny the rotundity of the earth;
but he would deny the possible existence of inhabitants at the
other side, ‘because no such race is recorded in Scripture among
the descendants of Adam.’ Archbishop Boniface was shocked at the
assumption of a ‘world of human beings out of the reach of the
means of salvation.’ Thus reined in, Science was not likely to
make much progress. Later on, the political and theological
strife between the Church and civil governments, so powerfully
depicted by Draper, must have done much to stifle
investigation.

Whewell makes many wise and brave remarks regarding the spirit
of the Middle Ages. It was a menial spirit. The seekers after
natural knowledge had forsaken the fountain of living waters, the
direct appeal to nature by observation and experiment, and given
themselves up to the remanipulation of the notions of their
predecessors. It was a time when thought had become abject, and
when the acceptance of mere authority led, as it always does in
science, to intellectual death. Natural events, instead of being
traced to physical, were referred to moral, causes; while an
exercise of the phantasy, almost as degrading as the spiritualism
of the present day, took the place of scientific speculation.
Then came the mysticism of the Middle Ages, Magic, Alchemy, the
Neoplatonic philosophy, with its visionary though sublime
abstractions, which caused men to look with shame upon their own
bodies, as hindrances to the absorption of the creature in the
blessedness of the Creator. Finally came the scholastic
philosophy, a fusion, according to Lange, of the least mature
notions of Aristotle with the Christianity of the West.
Intellectual immobility was the result. As a traveller without a
compass in a fog may wander long, imagining he is making way, and
find himself after hours of toil at his starting-point, so the
schoolmen, having ‘tied and untied the same knots, and
formed and dissipated the same clouds,’ [Footnote:
Whewell.]
found themselves at the end of centuries in
their old position.

With regard to the influence wielded by Aristotle in the
Middle Ages, and which, to a less extent, he still wields, I
would ask permission to make one remark.

When the human mind has achieved greatness and given evidence
of extraordinary power in one domain, there is a tendency to
credit it with similar power in all other domains. Thus
theologians have found comfort and assurance in the thought that
Newton dealt with the question of revelation — forgetful of
the fact that the very devotion of his powers, through all the
best years of his life, to a totally different class of ideas,
not to speak of any natural disqualification, tended to render
him less, instead of more competent to deal with theological and
historic questions. Goethe, starting from his established
greatness as a poet, and indeed from his positive discoveries in
Natural History, produced a profound impression among the
painters of Germany, when he published his ‘Farbenlehre,’ in
which he endeavoured to overthrow Newton’s theory of colours.
This theory he deemed so obviously absurd, that he considered its
author a charlatan, and attacked him with a corresponding
vehemence of language.

In the domain of Natural History, Goethe had made really
considerable discoveries; and we have high authority for assuming
that, had he devoted himself wholly to that side of science, he
might have reached an eminence comparable with that which he
attained as a poet. In sharpness of observation, in the detection
of analogies apparently remote, in the classification and
organisation of facts according to the analogies discerned,
Goethe possessed extraordinary powers. These elements of
scientific enquiry fall in with the disciplines of the poet. But,
on the other hand, a mind thus richly endowed in the direction of
natural history, may be almost shorn of endowment as regards the
physical and mechanical sciences. Goethe was in this condition.
He could not formulate distinct mechanical conceptions; he could
not see the force of mechanical reasoning; and, in regions where
such reasoning reigns supreme, he became a mere ignis fatuus to
those who followed him.

I have sometimes permitted myself to compare Aristotle with
Goethe — to credit the Stagirite with an almost superhuman
power of amassing and systematising facts, but to consider him
fatally defective on that side of the mind, in respect to which
incompleteness has been just ascribed to Goethe. Whewell refers
the errors of Aristotle not to a neglect of facts, but to ‘a
neglect of the idea appropriate to the facts: the idea of
Mechanical cause, which is Force, and the substitution of vague
or inapplicable notions, involving only relations of space or
emotions of wonder.’ This is doubtless true; but the word
‘neglect’ implies mere intellectual misdirection, whereas
in Aristotle, as in Goethe, it was not, I believe, misdirection,
but sheer natural incapacity which lay at the root of his
mistakes. As a physicist, Aristotle displayed what we should
consider some of the worst of attributes in a modern physical
investigator — indistinctness of ideas, confusion of mind, and a
confident use of language which led to the delusive notion that
he had really mastered his subject, while he had, as yet, failed
to grasp even the elements of it. He put words in the place of
things, subject in the place of object. He preached Induction
without practising it, inverting the true order of enquiry, by
passing from the general to the particular, instead of from the
particular to the general. He made of the universe a closed
sphere, in the centre of which he fixed the earth, proving from
general principles, to his own satisfaction and to that of the
world for near 2,000 years, that no other universe was possible.
His notions of motion were entirely unphysical. It was natural or
unnatural, better or worse, calm or violent — no real
mechanical conception regarding it lying at the bottom of his
mind.

He affirmed that a vacuum could not exist, and proved that if
it did motion in it would be impossible. He determined
à priori how many species of animals must exist,
and showed on general principles why animals must have such and
such parts. When an eminent contemporary philosopher, who is far
removed from errors of this kind, remembers these abuses of the
à priori method, he will be able to make allowance
for the jealousy of physicists as to the acceptance of so-called
à priori truths. Aristotle’s errors of detail, as
shown by Eucken and Lange, were grave and numerous. He affirmed
that only in man we had the beating of the heart, that the left
side of the body was colder than the right, that men have more
teeth than women, and that there is an empty space at the back of
every man’s head.

There is one essential quality in physical conceptions, which
was entirely wanting in those of Aristotle and his followers
— a capability of being placed as coherent pictures before
the mind. The Germans express the act of picturing by the word
vorstellen, and the picture they call a Vorstellung. We have no
word in English which comes nearer to our requirements than
Imagination; and, taken with its proper limitations, the word
answers very well. But it is tainted by its associations, and
therefore objectionable to some minds. Compare, with reference to
this capacity of mental presentation, the case of the
Aristotelian, who refers the ascent of water in a pump to
Nature’s abhorrence of a vacuum, with that of Pascal when he
proposed to solve the question of atmospheric pressure by the
ascent of the Puy de Dôme. In the one case the terms of the
explanation refuse to fall into place as a physical image; in the
other the image is distinct, the descent and rise of the
barometer being clearly figured beforehand as the balancing of
two varying and opposing pressures.

§ 3.

During the drought of the Middle Ages in Christendom, the
Arabian intellect, as forcibly shown by Draper, was active. With
the intrusion of the Moors into Spain, order, learning, and
refinement took the place of their opposites. When smitten with
disease, the Christian peasant resorted to a shrine, the Moorish
one to an instructed physician. The Arabs encouraged translations
from the Greek philosophers, but not from the Greek poets. They
turned in disgust ‘from the lewdness of our classical
mythology, and denounced as an unpardonable blasphemy all
connection between the impure Olympian Jove and the Most High
God.’ Draper traces still farther than Whewell the Arab elements
in our scientific terms. He gives examples of what Arabian men of
science accomplished, dwelling particularly on Alhazen, who was
the first to correct the Platonic notion that rays of light are
emitted by the eye. Alhazen discovered atmospheric refraction,
and showed that we see the sun and the moon after they have set.
He explained the enlargement of the sun and moon, and the
shortening of the vertical diameters of both these bodies when
near the horizon. He was aware that the atmosphere decreases in
density with increase of elevation, and actually fixed its height
at 58.5 miles. In the ‘Book of the Balance of Wisdom,’ he
sets forth the connection between the weight of the atmosphere
and its increasing density. He shows that a body will weigh
differently in a rare and dense atmosphere, and he considers the
force with which plunged bodies rise through heavier media. He
understood the doctrine of the centre of gravity, and applied it
to the investigation of balances and steelyards. He recognised
gravity as a. force, though he fell into the error of assuming it
to diminish simply as the distance, and of making it purely
terrestrial. He knew the relation between the velocities, spaces,
and times of falling bodies, and had distinct ideas of capillary
attraction. He improved the hydrometer. The determinations of the
densities- of bodies, as given by Alhazen, approach very closely
to our own. ‘I join,’ says Draper, ‘in the pious prayer of
Alhazen, that in the day of judgment the All-Merciful will take
pity on the soul of Abur-Raihân, because he was the first
of the race of men to construct a table of specific gravities.’
If all this be historic truth (and I have entire confidence in
Dr. Draper), well may he ‘deplore the systematic manner in which
the literature of Europe has, contrived to put out of sight our
scientific obligations to the Mahommedans.’
[Footnote: Intellectual Development of Europe,’ p.
359.]

The strain upon the mind during the stationary period towards
ultra-terrestrial things, to the neglect of problems close at
hand, was sure to provoke reaction. But the reaction was gradual;
for the ground was dangerous, and a power was at hand competent
to crush the critic who went too far. To elude this power, and
still allow opportunity for the expression of opinion, the
doctrine of ‘two-fold truth’ was invented, according to which an
opinion might be held ‘theologically,’ and the opposite
opinion ‘philosophically.’ [Footnote: ‘Lange,’ 2nd edit.
pp. 181, 182.]
Thus, in the thirteenth century, the
creation of the world in six days, and the unchangeableness of
the individual soul, which had been so distinctly affirmed by St.
Thomas Aquinas, were both denied philosophically, but admitted to
be true as articles of the Catholic faith. When Protagoras
uttered the maxim which brought upon him so much vituperation,
that ‘opposite assertions are equally true,’ he simply meant to
affirm men’s differences to be so great, that what was
subjectively true to the one might be subjectively untrue to the
other. The great Sophist never meant to play fast and loose with
the truth by saying that one of two opposite assertions, made by
the same individual, could possibly escape being a lie. It was
not ‘sophistry,’ but the dread of theologic vengeance, that
generated this double dealing with conviction; and it is
astonishing to notice what lengths were allowed to men who were
adroit in the use of artifices of this kind.

Towards the close of the stationary period a word-weariness,
if I may so express it, took more and more possession of men’s
minds. Christendom had become sick of the School Philosophy and
its verbal wastes, which led to no issue, but left the intellect
in everlasting haze. Here and there was heard the voice of one
impatiently crying in the wilderness, ‘Not unto Aristotle, not
unto subtle hypothesis, not unto church, Bible, or blind
tradition, must we turn for a knowledge of the universe, but to
the direct investigation of nature by observation and
experiment.’ In 1543 the epoch-marking work of Copernicus on the
paths of the heavenly bodies appeared. The total crash of
Aristotle’s closed universe, with the earth at its centre,
followed as a consequence, and ‘The earth moves!’ became a
kind of watchword among intellectual freemen. Copernicus was
Canon of the church of Frauenburg in the diocese of Ermeland. For
three-and-thirty years he had withdrawn himself from the world,
and devoted himself to the consolidation of his great scheme of
the solar system. He made its blocks eternal; and even to those
who feared it, and desired its overthrow, it was so obviously
strong, that they refrained for a time from meddling with it. In
the last year of the life of Copernicus his book appeared: it is
said that the old man received a copy of it a few days before his
death, and then departed in peace.

The Italian philosopher, Giordano Bruno, was one of the
earliest converts to the new astronomy. Taking Lucretius as his
exemplar, he revived the notion of the infinity of worlds; and,
combining with it the doctrine of Copernicus, reached the sublime
generalisation that the fixed stars are suns, scattered
numberless through space, and accompanied by satellites, which
bear the same relation to them that our earth does to our sun, or
our moon to our earth. This was an expansion of transcendent
import; but Bruno came closer than this to our present line of
thought. Struck with the problem of the generation and
maintenance of organisms, and duly pondering it, he came to the
conclusion that Nature, in her productions, does not imitate the
technic of man. Her process is one of unravelling and unfolding.
The infinity of forms under which matter appears was not imposed
upon it by an external artificer; by its own intrinsic force and
virtue it brings these forms forth. Matter is not the mere naked,
empty capacity which philosophers have pictured her to be, but
the universal mother, who brings forth all things as the fruit of
her own womb.

This outspoken man was originally a Dominican monk. He was
accused of heresy and had to fly, seeking refuge in Geneva,
Paris, England, and Germany. In 1592 be fell into the hands of
the Inquisition at Venice. He was imprisoned for many years,
tried, degraded, excommunicated, and handed over to the Civil
power, with the request that he should be treated gently, and
‘without the shedding of blood.’ This meant that he was to be
burnt; and burnt accordingly he was, on February 16, 1600. To
escape a similar fate Galileo, thirty-three years afterwards,
abjured upon his knees, with his hands upon the holy Gospels, the
heliocentric doctrine, which he knew to be true. After Galileo
came Kepler, who from his German home defied the ultramontane
power. He traced out from pre-existing observations the laws of
planetary motion. Materials were thus prepared for Newton, who
bound those empirical laws together by the principle of
gravitation.

§ 4.

In the seventeenth century Bacon and Descartes, the restorers
of philosophy, appeared in succession. Differently educated and
endowed, their philosophic tendencies were different. Bacon held
fast to Induction, believing firmly in the existence of an
external world, and making collected experiences the basis of all
knowledge. The mathematical studies of Descartes gave him a bias
towards Deduction; and his fundamental principle was much the
same as that of Protagoras, who ‘made the individual man
the measure of all things. I think, therefore I am,’ said
Descartes. Only his own identity was sure to him; and the full
development of this system would have led to an idealism, in
which the outer world would have been resolved into a mere
phenomenon of consciousness. Gassendi, one of Descartes’s
contemporaries, of whom we shall hear more presently, quickly
pointed out that the fact of personal existence would be proved
as well by reference to any other act, as to the act of thinking.
I eat, therefore I am, or I love, therefore I am, would be quite
as conclusive. Lichtenberg, indeed, showed that the very thing to
be proved was inevitably postulated in the first two words, ‘I
think;’ and it is plain that no inference from the postulate
could, by any possibility, be stronger than the postulate
itself.

But Descartes deviated strangely from the idealism implied in
his fundamental principle. He was the first to reduce, in a
manner eminently capable of bearing the test of mental
presentation, vital phenomena to purely mechanical principles.
Through fear or love, Descartes was a good churchman; he
accordingly rejected the notion of an atom, because it was absurd
to suppose that God, if He so pleased, could not divide an atom;
he puts in the place-of the atoms small round particles, and
light splinters, out of which he builds the organism. He sketches
with marvellous physical insight a machine, with water for its
motive power, which shall illustrate vital actions. He has made
clear to his mind that such a machine would be competent to carry
on the processes of digestion, nutrition, growth, respiration,
and the beating of the heart. It would be competent to accept
-impressions from the external sense, to store them up in
imagination and memory, to go through the internal movements of
the appetites and passions, and the external movements of the
limbs. He deduces these functions of his machine from the mere
arrangements of its organs, as the movement of a clock, or other
automaton, is deduced from its weights and wheels. As far as
these functions are concerned,’ he says, ‘it is not necessary to
conceive any other vegetative or sensitive soul, nor any other
principle of motion or of life, than the blood and the spirits
agitated by the fire which burns continually in the heart, and
which is in nowise different from the fires existing in inanimate
bodies.’ Had Descartes been acquainted with the steam-engine, he
would have taken it, instead of a fall of water, as his motive
power. He would have shown the perfect analogy which exists
between the oxidation of the food in the body, and that of the
coal in the furnace. He would assuredly have anticipated Mayer in
calling the blood which the heart diffuses, ‘the oil of the
lamp of life,’ deducing all animal motions from the combustion of
this oil, as the motions of a steam-engine are deduced from the
combustion of its coal. As the matter stands, however, and
considering the circumstances of the time, the boldness,
clearness, and precision, with which Descartes grasped the
problem of vital dynamics constitute a marvellous illustration of
intellectual power. [Footnote: See Huxley’s admirable
‘Essay on Descartes.’ ‘Lay Sermons, pp. 364,
365.]

During the Middle Ages the doctrine of atoms had to all
appearance vanished from discussion. It probably held its ground
among sober-minded and thoughtful men, though neither the church
nor the world was prepared to hear of it with tolerance. Once, in
the year 1348, it received distinct expression. But retractation
by compulsion immediately followed; and, thus discouraged, it
slumbered till the seventeenth century, when it was revived by a
contemporary and friend of Hobbes of Malmesbury, the orthodox
Catholic provost of Digne, Gassendi. But, before stating his
relation to the Epicurean doctrine, it will be well to say a few
words on the effect, as regards science, of the general
introduction of monotheism among European nations.

‘Were men,’ says Hume, ‘led into the apprehension of
invisible intelligent power by contemplation of the works of
Nature, they could never possibly entertain any conception but of
one single Being, who bestowed existence and order on this vast
machine, and adjusted all its parts to one regular system.’
Referring to the condition of the heathen, who sees a god behind
every natural event, thus peopling the world with thousands of
beings whose caprices are incalculable, Lange shows the
impossibility of any compromise between such notions and those of
science, which proceeds on the assumption of never-changing law
and causality. ‘But,’ he continues, with characteristic
penetration, ‘when the great thought of one God, acting as
a unit upon the universe, has been seized, the connection of
things in accordance with the law of cause and effect is not only
thinkable, but it is a necessary consequence of the assumption.
For when I see ten thousand wheels in motion, and know, or
believe, that they are all driven by one motive power, then I
know that I have before me a mechanism, the action of every part
of which is determined by the plan of the whole. So much being
assumed, it follows that I may investigate the structure of that
machine, and the various motions of its parts. For the time
being, therefore, this conception renders scientific action
free.’ In other words, were a capricious God at the circumference
of every wheel and at the end of every lever, the action of the
machine would be incalculable by the methods of science. But the
actions of all its parts being rigidly determined by their
connections and relations, and these being brought into play by a
single motive power, then though this last prime mover may elude
me, I am still able to comprehend the machinery which it sets in
motion. We have here a conception of the relation of Nature to
its Author, which seems perfectly acceptable to some minds, but
perfectly intolerable to others. Newton and Boyle lived and
worked happily under the influence of this conception; Goethe
rejected it with vehemence, and the same repugnance to accepting
it is manifest in Carlyle.

[Footnote: Boyle’s model of the
universe was the Strasburg clock with an outside Artificer.
Goethe, on the other hand, sang-

‘Ihm ziemt’s die Welt im Innern zu bewegen,
Natur in sich, sich in Natur zu hegen.’

See also Carlyle, ‘Past and Present,’ chap. v.]

The analytic and synthetic tendencies of the human mind are
traceable throughout history, great writers ranging themselves
sometimes on the one side, sometimes on the other. Men of warm
feelings, and minds open to the elevating impressions produced by
nature as a whole, whose satisfaction, therefore, is rather
ethical than logical, lean to the synthetic side; while the
analytic harmonises best with the more precise and more
mechanical bias which seeks the satisfaction of the
understanding. Some form of pantheism was usually adopted by the
one, while a detached Creator, working more or less after the
manner of men, was often assumed by the other. Gassendi, as
sketched by Lange, is hardly to be ranked with either. Having
formally acknowledged God as the great first cause, he
immediately dropped the idea, applied the known laws of mechanics
to the atoms, and deduced from them all vital phenomena. He
defended Epicurus, and dwelt upon his purity, both of doctrine
and of life. True he was a heathen, but so was Aristotle.
Epicurus assailed superstition and religion, and rightly, because
he did not know the true religion. He thought that the gods
neither rewarded nor punished, and he adored them purely in
consequence of their completeness: here we see, says Gassendi,
the reverence of the child, instead of the fear of the slave. The
errors of Epicurus shall be corrected, and the body of his truth
retained. Gassendi then proceeds, as any heathen might have done,
to build up the world, and all that therein is, of atoms and
molecules. God, who created earth and water, plants and animals,
produced in the first place a definite number of atoms, which
constituted the seed of all things. Then began that series of
combinations and decompositions which now goes on, and which will
continue in future. The principle of every change resides in
matter. In artificial productions the moving principle is
different from the material worked upon; but in nature the agent
works within, being the most active and mobile part of the
material itself. Thus this bold ecclesiastic, without incurring
the censure of the church or the world, contrives to outstrip Mr.
Darwin. The same cast of mind which caused him to detach the
Creator from his universe, led him also to detach the soul from
the body, though to the body he ascribes an influence so large as
to render the soul almost unnecessary. The aberrations of reason
were, in his view, an affair of the material brain. Mental
disease is brain disease; but then the immortal reason sits
apart, and cannot be touched by the disease. The errors of
madness are those of the instrument, not of the performer.

It may be more than a mere result of education, connecting
itself, probably, with the deeper mental structure of the two
men, that the idea of Gassendi, above enunciated, is
substantially the same as that expressed by Professor Clerk
Maxwell, at the close of the very able lecture delivered by him
at Bradford in 1873. According to both philosophers, the atoms,
if I understand aright, are prepared materials, which, formed
once for all by the Eternal, produce by their subsequent
interaction all the phenomena of the material world. There seems
to be this difference, however, between Gassendi and Maxwell. The
one postulates, the other infers his first cause. In his
‘manufactured articles,’ as he calls the atoms, Professor Maxwell
finds the basis of an induction, which enables him to scale
philosophic heights considered inaccessible by Kant, and to take
the logical step from the atoms to their Maker.

Accepting here the leadership of Kant, I doubt the legitimacy
of Maxwell’s logic; but it is impossible not to feel the ethic
glow with which his lecture concludes. There is, moreover, a very
noble strain of eloquence in his description of the steadfastness
of the atoms:

Natural causes, as we know, are at work, which tend to modify,
if they do not at length destroy, all the arrangements and
dimensions of the earth and the whole solar system. But though in
the course of ages catastrophes have occurred and may yet occur
in the heavens, though ancient systems may be dissolved and new
systems evolved out of their ruins, the molecules out of which
these systems are built — the foundation stones of the
material universe — remain unbroken and unworn.’

The atomic doctrine, in whole or in part, was entertained by
Bacon, Descartes, Hobbes, Locke, Newton, Boyle, and their
successors, until the chemical law of multiple proportions
enabled Dalton to confer upon it an entirely new significance. In
our day there are secessions from the theory, but it still stands
firm. Loschmidt, Stoney, and Sir William Thomson have sought to
determine the sizes of the atoms, or rather to fix the limits
between which their sizes lie; while the discourses of Williamson
and Maxwell delivered in Bradford in 1873 illustrate the present
hold of the doctrine upon the foremost scientific minds. In fact,
it may be doubted whether, wanting this fundamental conception, a
theory of the material universe is capable of scientific
statement.

§ 5.

Ninety years subsequent to Gassendi the doctrine of bodily
instruments, as it may be called, assumed immense importance in
the hands of Bishop Butler, who, in his famous ‘Analogy of
Religion,’ developed, from his own point of view, and with
consummate sagacity, a similar idea. The Bishop still influences
many superior minds; and it will repay us to dwell for a moment
on his views. He draws the sharpest distinction between our real
selves and our bodily instruments. He does not, as far as I
remember, use the word soul, possibly because the term was so
hackneyed in his day, as it had been for many generations
previously. But he speaks of ‘living powers,’ ‘perceiving
or percipient powers,’ ‘moving agents,’ ‘ourselves,’ in the
same sense as we should employ the term soul. He dwells upon the
fact that limbs may be removed, and mortal diseases assail the
body, the mind, almost up to the moment of death, remaining
clear. He refers to sleep and to swoon, where the ‘living powers’
are suspended but not destroyed. He considers it quite as easy to
conceive of existence out of our bodies as in them; that we may
animate a succession of bodies, the dissolution of all of them
having no more tendency to dissolve our real selves, or ‘deprive
us of living faculties — the faculties of perception and
action — than the dissolution of any foreign matter which
we are capable of receiving impressions from, or making use of
for the common occasions of life.’ This is the key of the
Bishop’s position: ‘our organised bodies are no more a part of
ourselves than any other matter around us.’ In proof of this he
calls attention to the use of glasses, which ‘prepare objects’
for the ‘percipient power’ exactly as the eye does. The eye
itself is no more percipient than the glass; is quite as much the
instrument of the true self, and also as foreign to the true
self, as the glass is. ‘And if we see with our eyes only in
the same manner as we do with glasses, the like may justly be
concluded from analogy of all our senses.’

Lucretius, as you are aware, reached a precisely opposite
conclusion: and it certainly would be interesting, if not
profitable, to us all, to hear what he would or could urge in
opposition to the reasoning of the Bishop. As a brief discussion
of the point will enable us to see the bearings of an important
question, I will here permit a disciple of Lucretius to try the
strength of the Bishop’s position, and then allow the Bishop to
retaliate, with the view of rolling back, if he can, the
difficulty upon Lucretius.

The argument might proceed in this fashion :—

‘Subjected to the test of mental presentation (Vorstellung),
your views, most honoured prelate, would offer to many minds a
great, if not an insuperable, difficulty. You speak of “living
powers,” “percipient or perceiving powers,” and “ourselves;” but
can you form a mental picture of any of these, apart from the
organism through which it is supposed to act? Test yourself
honestly, and see whether you possess any faculty that would
enable you to form such a conception. The true self has a local
habitation in each of us; thus localised, must it not possess a
form? If so, what form? Have you ever for a moment realised it?
When a leg is amputated the body is divided into two parts; is
the true self in both of them or in one? Thomas Aquinas might say
in both; but not you, for you appeal to the consciousness
associated with one of the two parts, to prove that the other is
foreign matter. Is consciousness, then, a necessary element of
the true self? If so, what do you say to the case of the whole
body being deprived of consciousness? If not, then on what
grounds do you deny any portion of the true self to the severed
limb? It seems very singular that from the beginning to the end
of your admirable book (and no one admires its sober strength
more than I do), you never once mention the brain or nervous
system. You begin at one end of the body, and show that its parts
may be removed without prejudice to the perceiving power. What if
you begin at the other end, and remove, instead of the leg, the
brain? The body, as before, is divided into two parts; but both
are now in the same predicament, and neither can be appealed to
to prove that the other is foreign matter. Or, instead of going
so far as to remove the brain itself, let a certain portion of
its bony covering be removed, and let a rhythmic series of
pressures and relaxations of pressure be applied to the soft
substance. At every pressure “the faculties of perception and of
action” vanish; at every relaxation of pressure they are
restored. Where, during the intervals of pressure, is the
perceiving power? I once had the discharge of a large Leyden
battery passed unexpectedly through me: I felt nothing, but was
simply blotted out of conscious existence for a sensible
interval. Where was my true self during that interval? Men who
have recovered from lightning-stroke have been much longer in the
same state; and indeed in cases of ordinary concussion of the
brain, days may elapse during which no experience is registered
in consciousness. Where is the man himself during the period of
insensibility? You may say that I beg the question when I assume
the man to have been unconscious, that he was really conscious
all the time, and has simply forgotten what had occurred to him.
In reply to this, I can only say that no one need shrink from the
worst tortures that superstition ever invented, if only so felt
and so remembered. I do not think your theory of instruments goes
at all to the bottom of the matter. A telegraph-operator has his
instruments, by means of which he converses with the world; our
bodies possess a nervous system, which plays a similar part
between the perceiving power and external things. Cut the wires
of the operator, break his battery, demagnetise his needle; by
this means you certainly sever his connection with the world;
but, inasmuch as these are real instruments, their destruction
does not touch the man who uses them. The operator survives, and
he knows that he survives
. What is there, I would ask, in the
human system that answers to this conscious survival of
the operator when the battery of the brain is so disturbed as to
produce insensibility, or when it is destroyed altogether?

‘Another consideration, which you may regard as slight,
presses upon me with some force. The brain may change from health
to disease, and through such a change the most exemplary man may
be converted into a debauchee or a murderer. My very noble and
approved good master had, as you know, threatenings of lewdness
introduced into his brain by his jealous wife’s philter; and
sooner than permit himself to run even the risk of yielding to
these base promptings he slew himself. How could the hand of
Lucretius have been thus turned against himself if the real
Lucretius remained as before? Can the brain or can it not act in
this distempered way without the intervention of the immortal
reason? If it can, then it is a prime mover which requires only
healthy regulation to render it reasonably self-acting, and there
is no apparent need of your immortal reason at all. If it cannot,
then the immortal reason, by its mischievous activity in
operating upon a broken instrument, must have the credit of
committing every imaginable extravagance and crime.

I think, if you will allow me to say so, that the gravest
consequences are likely to flow from your estimate of the body.
To regard the brain as you would a staff or an eyeglass —
to shut your eyes to all its mystery, to the perfect correlation
of its condition and our consciousness, to the fact that a slight
excess or defect of blood in it produces the very swoon to which
you refer, and that in relation to it our meat, and drink, and
air, and exercise, have a perfectly transcendental value and
significance — to forget all this does, I think, open a way
to innumerable errors in our habits of life, and may possibly, in
some cases, initiate and foster that very disease, and consequent
mental ruin, which a wiser appreciation of this mysterious organ
would have avoided.’

I can imagine the Bishop thoughtful after hearing this
argument. He was not the man to allow anger to mingle with the
consideration of a point of this kind. After due reflection, and
having strengthened himself by that honest contemplation of the
facts which was habitual with him, and which includes the desire
to give even adverse reasonings their due weight, I can suppose
the Bishop to proceed thus: ‘You will remember that in the
“Analogy of Religion,” of which you have so kindly spoken, I did
not profess to prove anything absolutely, and that I over and
over again acknowledged and insisted on the smallness of our
knowledge, or rather the depth of our ignorance, as regards the
whole system of the universe. My object was to show my deistical
friends, who set forth so eloquently the beauty and beneficence
of Nature and the Ruler thereof, while they had nothing but scorn
for the so-called absurdities of the Christian scheme, that they
were in no better condition than we were, and that, for every
difficulty found upon our side, quite as great a difficulty was
to be found upon theirs. I will now, with your permission, adopt
a similar line of argument. You are a Lucretian, and from the
combination and separation of insensate atoms deduce all
terrestrial things, including organic forms and their phenomena.
Let me tell you in the first instance how far I am prepared to go
with you. I admit that you can build crystalline forms out of
this play of molecular force; that the diamond, amethyst, and
snow-star are truly wonderful structures which are thus produced.
I will go farther and acknowledge that even a tree or flower
might in this way be organised. Nay, if you can show me an animal
without sensation, I will concede to you that it also might be
put together by the suitable play of molecular force.

‘Thus far our way is clear, but now comes my difficulty. Your
atoms are individually without sensation, much more are they
without intelligence. May I ask you, then, to try your hand upon
this problem. Take your dead hydrogen atoms, your dead oxygen
atoms, your dead carbon atoms, your dead nitrogen atoms, your
dead phosphorus atoms, and all the other atoms, dead as grains of
shot, of which the brain is formed. Imagine them separate and
sensationless; observe them running together and forming all
imaginable combinations. This, as a purely mechanical process, is
seeable by the mind. But can you see, or dream, or in any way
imagine, how out of that mechanical act, and from these
individually dead atoms, sensation, thought, and emotion are to
rise? Are you likely to extract Homer out of the rattling of
dice, or the Differential Calculus out of the clash of
billiard-balls? I am not all bereft of this
Vorstellungs-Kraft of which you speak, nor am I, like so
many of my brethren, a mere vacuum as regards scientific
knowledge. I can follow a particle of musk until it reaches the
olfactory nerve; I can follow the waves of sound until their
tremors reach the water of the labyrinth, and set the otoliths
and Corti’s fibres in motion; I can also visualise the waves of
aether as they cross the eye and hit the retina. Nay more, I am
able to pursue to the central organ the motion thus imparted at
the periphery, and to see in idea the very molecules of the brain
thrown into tremors. My insight is not baffled by these physical
processes. What baffles and bewilders me is the notion that from
those physical tremors things so utterly incongruous with them as
sensation, thought, and emotion can be derived. You may say, or
think, that this issue of consciousness from the clash of atoms
is not more incongruous than the flash of light from the union of
oxygen and hydrogen. But I beg to say that it is. For such
incongruity as the flash possesses is that which I now force upon
your attention. The ‘flash’ is an affair of consciousness, the
objective counterpart of which is a vibration. It is a flash only
by your interpretation. You are the cause of the apparent
incongruity; and you are the thing that puzzles me. I need not
remind you that the great Leibnitz felt the difficulty which I
feel; and that to get rid of this monstrous deduction of life
from death he displaced your atoms by his monads, which were more
or less perfect mirrors of the universe, and out of the summation
and integration of which he supposed all the phenomena of life
— sentient, intellectual, and emotional — to
arise.

‘Your difficulty, then, as I see you are ready to admit, is
quite as great as mine. You cannot satisfy the human
understanding in its demand for logical continuity between
molecular processes and the phenomena of consciousness. This is a
rock on which Materialism must inevitably split whenever it
pretends to be a complete philosophy of life. What is the moral,
my Lucretian? You and I are not likely to indulge in ill-temper
in the discussion of these great topics, where we see so much
room for honest differences of opinion. But there are people of
less wit or more bigotry (I say it with humility), on both sides,
who are ever ready to mingle anger and vituperation with such
discussions. There are, for example, writers of note and
influence at the present day, who are not ashamed publicly to
assume the “deep personal sin” of a great logician to be the
cause of his unbelief in a theologic dogma. [Footnote:
This is the aspect under which the late Editor of the ‘Dublin
Review’ presented to his readers the memory of John Stuart Mill.
I can only say, that I would as soon take my chance in the other
world, in the company of the ‘unbeliever,’ as in that of his
Jesuit detractor. In Dr. Ward we have an example of a wholesome
and vigorous nature, soured and perverted by a poisonous
creed.]
‘And there are others who hold that we, who
cherish our noble Bible, wrought as it has been into the
constitution of our forefathers, and by inheritance into us, must
necessarily be hypocritical and insincere. Let us disavow and
discountenance such people, cherishing the unswerving faith that
what is good and true in both our arguments will be preserved for
the benefit of humanity, while all that is bad or false will
disappear.’

I hold the Bishop’s reasoning to be unanswerable, and his
liberality to be worthy of imitation.

It is worth remarking that in one respect the Bishop was a
product of his age. Long previous to his day the nature of the
soul had been so favourite and general a topic of discussion,
that, when the students of the Italian Universities wished to
know the leanings of a new Professor, they at once requested him
to lecture upon the soul. About the time of Bishop Butler the
question was not only agitated but extended. It was seen by the
clear-witted men who entered this arena, that many of their best
arguments applied equally to brutes and men. The Bishop’s
arguments were of this character. He saw it, admitted it, took
the consequence, and boldly embraced the whole animal world in
his scheme of immortality.

§ 6.

Bishop Butler accepted with unwavering trust the chronology of
the Old Testament, describing it as confirmed by the natural and
civil history of the world, collected from common historians,
from the state of the earth, and from the late inventions of arts
and sciences.’ These words mark progress; and they must seem
somewhat hoary to the Bishop’s successors of today. It is hardly
necessary to inform you that since his time the domain of the
naturalist has been immensely extended — the whole science
of geology, with its astounding revelations regarding the life of
the ancient earth, having been created. The rigidity of old
conceptions has been relaxed, the public mind being rendered
gradually tolerant of the idea that not for six thousand, nor for
sixty thousand, nor for six thousand thousand, but for aeons
embracing untold millions of years, this earth has been the
theatre of life and death. The riddle of the rocks has been read
by the geologist and palaeontologist, from sub-Cambrian depths to
the deposits thickening over the sea-bottoms of today. And upon
the leaves of that stone book are, as you know, stamped the
characters, plainer and surer than those formed by the ink of
history, which carry the mind back into abysses of past time,
compared with which the periods which satisfied Bishop Butler
cease to have a visual angle.

The lode of discovery once struck, those petrified forms in
which life was at one time active, increased to multitudes and
demanded classification. They were grouped in genera, species,
and varieties, according to the degree of similarity subsisting
between them. Thus confusion was avoided, each object being found
in the pigeon-hole appropriated to it and to its fellows of
similar morphological or physiological character. The general
fact soon became evident that none but the simplest forms of life
lie lowest down; that, as we climb higher among the superimposed
strata, more perfect forms appear. The change, however, from form
to form was not continuous, but by steps — some small, some
great. ‘A section,’ says Mr. Huxley, ‘a hundred feet thick will
exhibit at different heights a dozen species of Ammonite, none of
which passes beyond the particular zone of limestone, or clay,
into the zone below it, or into that above it.’ In the presence
of such facts it was not possible to avoid the question: Have
these forms, showing, though in broken stages, and with many
irregularities, this unmistakable general advance, being
subjected to no continuous law of growth or variation? Had our
education been purely scientific, or had it been sufficiently
detached from influences which, however ennobling in another
domain, have always proved hindrances and delusions when
introduced as factors into the domain of physics, the scientific
mind never could have swerved from the search for a law of
growth, or allowed itself to accept the anthropomorphism which
regarded each successive stratum as a kind of mechanic’s bench
for the manufacture of new species out of all relation to the
old.

Biassed, however, by their previous education, the great
majority of naturalists invoked a special creative act to account
for the appearance of each new group of organisms. Doubtless
numbers of them were clearheaded enough to see that this was no
explanation at all — that, in point of fact, it was an
attempt, by the introduction of a greater difficulty, to account
for a less. But, having nothing to offer in the way of
explanation, they for the most part held their peace. Still the
thoughts of reflecting men naturally and necessarily simmered
round the question. De Maillet, a contemporary of Newton, has
been brought into notice by Professor Huxley as one who
‘had a notion of the modifiability of living forms.’ The
late Sir Benjamin Brodie, a man of highly philosophic mind, often
drew my attention to the fact that, as early as 1794, Charles
Darwin’s grandfather was the pioneer of Charles Darwin.
[Footnote: Zoonomia,’ vol. i. pp. 500-510.] In
1801, and in subsequent years, the celebrated Lamarck, who,
through the vigorous exposition of his views by the author of the
‘Vestiges of Creation,’ rendered the public mind perfectly
familiar with the idea of evolution, endeavoured to show the
development of species out of changes of habit and external
condition. In 1813 Dr. Wells, the founder of our present theory
of Dew, read before the Royal Society a paper in which, to use
the words of Mr. Darwin, ‘he distinctly recognises the principle
of natural selection; and this is the first recognition that has
been indicated.’ The thoroughness and skill with which Wells
pursued his work, and the obvious independence of his character,
rendered him long ago a favourite with me; and it gave me the
liveliest pleasure to alight upon this additional testimony to
his penetration. Professor Grant, Mr. Patrick Matthew, von Buch,
the author of the ‘Vestiges,’ D’Halloy, and others, by the
enunciation of opinions more or less clear and correct, showed
that the question had been fermenting long prior to the year
1858, when Mr. Darwin and Mr. Wallace simultaneously, but
independently, placed their closely concurrent views before the
Linnean Society. [Footnote: In 1855 Mr. Herbert Spencer
(‘Principles of Psychology,’ 2nd edit. vol. i. p. 465) expressed
‘the belief that life under all its forms has arisen by an
unbroken evolution, and through the instrumentality of what are
called natural causes.’ This was my belief also at that
time.]

These papers were followed in 1859 by the publication of the
first edition of the ‘Origin of Species.’ All great things
come slowly to the birth. Copernicus, as I informed you, pondered
his great work for thirty-three years. Newton for nearly twenty
years kept the idea of Gravitation before his mind; for twenty
years also he dwelt upon his discovery of Fluxions, and doubtless
would have continued to make it the object of his private
thought, had he not found Leibnitz upon his track. Darwin for
two-and-twenty years pondered the problem of the origin of
species, and doubtless he would have continued to do so had he
not found Wallace upon his track. [Footnote: The behaviour
of Mr. Wallace in relation to this subject has been dignified in
the highest degree.]
A concentrated, but full and
powerful, epitome of his labours was the consequence. The book
was by no means an easy one; and probably not one in every score
of those who then attacked it, had read its pages through, or
were competent to grasp their significance if they had. I do not
say this merely to discredit them: for there were in those days
some really eminent scientific men, entirely raised above the
heat of popular prejudice, and willing to accept any conclusion
that science had to offer, provided it was duly backed by fact
and argument, who entirely mistook Mr. Darwin’s views. In fact,
the work needed an expounder, and it found one in Mr. Huxley. I
know nothing more admirable in the way of scientific exposition
than those early articles of his on the origin of species. He
swept the curve of discussion through the really significant
points of the subject, enriched his exposition with profound
original remarks and reflections, often summing up in a single
pithy sentence an argument which a less compact mind would have
spread over pages. But there is one impression made by the book
itself which no exposition of it, however luminous, can convey;
and that is the impression of the vast amount of labour, both of
observation and of thought, implied in its production. Let us
glance at its principles.

It is conceded on all hands that what are called varieties’
are continually produced. The rule is probably without exception.
No chick, or child, is in all respects and particulars the
counterpart of its brother and sister; and in such differences we
have ‘variety’ incipient. No naturalist could tell how far this
variation could be carried; but the great mass of them held that
never, by any amount of internal or external change, nor by the
mixture of both, could the offspring of the same progenitor so
far deviate from each other as to constitute different species.
The function of the experimental philosopher is to combine the
conditions of Nature and to produce her results; and this was the
method of Darwin. [Footnote: The first step only towards
experimental demonstration has been taken. Experiments now begun
might, a couple of centuries hence, furnish data of incalculable
value, which ought to be supplied to the science of the
future.]
He made himself acquainted with what could,
without any manner of doubt, be done in the way of producing
variation. He associated himself with pigeon-fanciers —
bought, begged, kept, and observed every breed that he could
obtain. Though derived from a common stock, the diversities of
these pigeons were such that ‘a score of them might be chosen
which, if shown to an ornithologist, and he were told that they
were wild birds, would certainly be ranked by him as well-defined
species.’ The simple principle which guides the pigeon-fancier,
as it does the cattle-breeder, is the selection of some variety
that strikes his fancy, and the propagation of this variety by
inheritance. With his eye still directed to the particular
appearance which he wishes to exaggerate, he selects it as it
reappears in successive broods, and thus adds increment to
increment until an astonishing amount of divergence from the
parent type is effected. The breeder in this case does not
produce the elements of the variation. He simply observes them,
and by selection adds them together until the required result has
been obtained. ‘No man,’ says Mr. Darwin, ‘would ever try
to make a fantail till he saw a pigeon with a tail developed in
some slight degree in an unusual manner, or a pouter until he saw
a pigeon with a crop of unusual size.’ Thus nature gives the
hint, man acts upon it, and by the law of inheritance exaggerates
the deviation.

Having thus satisfied himself by indubitable facts that the
organisation of an animal or of a plant (for precisely the same
treatment applies to plants). is to some extent plastic, he
passes from variation under domestication to variation under
nature. Hitherto we have dealt with the adding together of small
changes by the conscious selection of man. Can Nature thus
select? Mr. Darwin’s answer is, ‘Assuredly she can.’ The
number of living things produced is far in excess of the number
that can be supported; hence at some period or other of their lives there
must be a struggle for existence. And what is the infallible result? If one
organism were a perfect copy of the other in regard to strength,
skill, and agility, external conditions would decide. But this is
not the case. Here we have the fact of variety offering itself to
nature, as in the former instance it offered itself to man; and
those varieties which are least competent to cope with
surrounding conditions will infallibly give way to those that are
most competent. To use a familiar proverb, the weakest goes to
the wall. But the triumphant fraction again breeds to
over-production, transmitting the qualities which secured its
maintenance, but transmitting them in different degrees. The
struggle for food again supervenes, and those to whom the
favourable quality has been transmitted in excess, will triumph
as before.

It is easy to see that we have here the addition of increments
favourable to the individual, still more rigorously carried out
than in the case of domestication; for not only are unfavourable
specimens not selected by nature, but they are destroyed. This is
what Mr. Darwin calls ‘Natural Selection,’ which acts by the
preservation and accumulation of small inherited modifications,
each profitable to the preserved being. With this idea he
interpenetrates and leavens the vast store of facts that he and
others have collected. We cannot, without shutting our eyes
through fear or prejudice, fail to see that Darwin is here
dealing, not with imaginary, but with true causes; nor can we
fail to discern what vast modifications may be produced by
natural selection in periods sufficiently long. Each individual
increment may resemble what mathematicians call a
‘differential’ (a quantity indefinitely small); but
definite and great changes may obviously be produced by the
integration of these infinitesimal quantities, through
practically infinite time.

If Darwin, like Bruno, rejects the notion of creative power,
acting after human fashion, it certainly is not because he is
unacquainted with the numberless exquisite adaptations, on which
this notion of a supernatural Artificer has been founded. His
book is a repository of the most startling facts of this
description. Take the marvellous observation which he cites from
Dr. Krueger, where a bucket, with an aperture serving as a spout,
is formed in an orchid. Bees visit the flower: in eager search of
material for their combs, they push each other into the bucket,
the drenched ones escaping from their involuntary bath by the
spout. Here they rub their backs against the viscid stigma of the
flower and obtain glue; then against the pollen masses, which are
thus stuck to the back of the bee and carried away. ‘When
the bee, so provided, flies to another flower, or to the same
flower a second time, and is pushed by its comrades into the
bucket, and then crawls out by the passage, the pollen-mass upon
its back necessarily comes first into contact with the viscid
stigma,’ which takes up the pollen; and this is how that orchid
is fertilised. Or take this other case of the Catasetum
‘Bees visit these flowers in order to gnaw the labellum; in doing
this they inevitably touch a long, tapering, sensitive
projection. This, when touched, transmits a sensation or
vibration to a certain membrane, which is instantly ruptured,
setting free a spring, by which the pollen-mass is shot forth
like an arrow in the right direction, and adheres by its viscid
extremity to the back of the bee.’ In this way the fertilising
pollen is spread abroad.

It is the mind thus stored with the choicest materials of the
teleologist that rejects teleology, seeking to refer these
wonders to natural causes. They illustrate, according to him, the
method of nature, not the ‘technic’ of a manlike Artificer. The
beauty of flowers is due to natural selection. Those that
distinguish themselves by vividly contrasting colours from the
surrounding green leaves are most readily seen, most frequently
visited by insects, most often fertilised, and hence most
favoured by natural selection. Coloured berries also readily
attract the attention of birds and beasts, which feed upon them,
spread their manured seeds abroad, thus giving trees and shrubs
possessing such berries a greater chance in the struggle for
existence.

With profound analytic and synthetic skill, Mr. Darwin
investigates the cell-making instinct of the hive-bee. His method
of dealing with it is representative. He falls back from the more
perfectly to the less perfectly developed instinct — from
the hive-bee to the humble bee, which uses its own cocoon as a
comb, and to classes of bees of intermediate skill, endeavouring
to show how the passage might be gradually made from the lowest
to the highest. The saving of wax is the most important point in
the economy of bees. Twelve to fifteen pounds of dry sugar are
said to be needed for the secretion of a single pound of wax. The
quantities of nectar necessary for the wax must therefore be
vast; and every improvement of constructive instinct which
results in the saving of wax is a direct profit to the insect’s
life. The time that would otherwise be devoted to the making of
wax, is devoted to the gathering and storing of honey for winter
food. Mr. Darwin passes from the humble bee with its rude cells,
through the Melipona with its more artistic cells, to the
hive-bee with its astonishing architecture. The bees place
themselves at equal distances apart upon the wax, sweep and
excavate equal spheres round the selected points. The spheres
intersect, and the planes of intersection are built up with thin
laminae. Hexagonal cells are thus formed. This mode of treating
such questions is, as I have said, representative. The expositor
habitually retires from the more perfect and complex, to the less
perfect and simple, and carries you with him through stages of
perfecting — adds increment to increment of infinitesimal
change, and in this way gradually breaks down your reluctance to
admit that the exquisite climax of the whole could be a result of
natural selection.

Mr. Darwin shirks no difficulty; and, saturated as the subject
was with his own thought, he must have known, better than his
critics, the weakness as well as the strength of his theory. This
of course would be of little avail were his object a temporary
dialectic victory, instead of the establishment of a truth which
he means to be everlasting. But he takes no pains to disguise the
weakness he has discerned; nay, he takes every pains to bring it
into the strongest light. His vast resources enable him to cope
with objections started by himself and others, so as to leave the
final impression upon the reader’s mind that, if they be not
completely answered, they certainly are not fatal. Their negative
force being thus destroyed, you are free to be influenced by the
vast positive mass of evidence he is able to bring before you.
This largeness of knowledge, and readiness of resource, render
Mr. Darwin the most terrible of antagonists. Accomplished
naturalists have levelled heavy and sustained criticisms against
him — not always with the view of fairly weighing his
theory, but with the express intention of exposing its weak
points only. This does not irritate him. He treats every
objection with a soberness and thoroughness which even Bishop
Butler might be proud to imitate, surrounding each fact with its
appropriate detail, placing it in its proper relations, and
usually giving it a significance which, as long as it was kept
isolated, failed to appear. This is done without a trace of
ill-temper. He moves over the subject with the passionless
strength of a glacier; and the grinding of the rocks is not
always without a counterpart in the logical pulverisation of the
objector. But though in handling this mighty theme all passion
has been stilled, there is an emotion of the intellect, incident
to the discernment of new truth, which often colours and warms
the pages of Mr. Darwin.

His success has been great; and this implies not only the
solidity of his work, but the preparedness of the public mind for
such a revelation. On this head, a remark of Agassiz impressed me
more than anything else. Sprung from a race of theologians, this
celebrated man combated to the last the theory of natural
selection. One of the many times I had the pleasure of meeting
him in the United States was at Mr. Winthrop’s beautiful
residence at Brookline, near Boston. Rising from luncheon, we all
halted as if by common consent, in front of a window, and
continued there a discussion which had been started at table. The
maple was in its autumn glory, and the exquisite beauty of the
scene outside seemed, in my case, to interpenetrate without
disturbance the intellectual action. Earnestly, almost sadly,
Agassiz turned, and said to the gentlemen standing round,
‘I confess that I was not prepared to see this theory
received as it has been by the best intellects of our time. Its
success is greater than I could have thought possible.’

§ 7.

In our day grand generalisations have been reached. The theory
of the origin of species is but one of them. Another, of still
wider grasp and more radical significance, is the doctrine of
the Conservation of Energy, the ultimate philosophical issues of
which are as yet but dimly seen — that doctrine which
‘binds nature fast in fate,’ to an extent not hitherto
recognised, exacting from every antecedent its equivalent
consequent, from every consequent its equivalent antecedent, and
bringing vital as well as physical phenomena under the dominion
of that law of causal connection which, so far as the human
understanding has yet pierced, asserts itself everywhere in
nature. Long in advance of all definite experiment upon the
subject, the constancy and indestructibility of matter had been
affirmed; and all subsequent experience justified the
affirmation. Mayer extended the attribute of indestructibility to
energy, applying it in the first instance to inorganic,
[Footnote: Dr. Berthold has shown that Leibnitz had sound
views regarding the conservation of energy in inorganic
nature.]
and afterwards with profound insight to organic
nature. The vegetable world, though drawing all its nutriment
from invisible sources, was proved incompetent to generate anew
either matter or force. Its matter is for the most part
transmuted gas; its force transformed solar force. The animal
world was proved to be equally uncreative, all its motive
energies being referred to the combustion of its food. The
activity of each animal, as a whole, was proved to be the
transferred activity of its molecules. The muscles were shown to
be stores of mechanical energy, potential until unlocked by the
nerves, and then resulting in muscular contractions. The speed at
which messages fly to and fro along the nerves was determined by
Helmholtz, and found to be, not, as had been previously supposed,
equal to that of light or electricity, but less than the speed of
sound — less even than that of an eagle.

This was the work of the physicist: then came the conquests of
the comparative anatomist and physiologist, revealing the
structure of every animal, and the function of every organ in the
whole biological series, from the lowest zoophyte up to man. The
nervous system had been made the object of profound and continued
study, the wonderful and, at bottom, entirely mysterious
controlling power which it exercises over the whole organism,
physical and mental, being recognised more and more. Thought
could not be kept back from a subject so profoundly suggestive.
Besides the physical life dealt with by Mr. Darwin, there is a
psychical life presenting similar gradations, and asking equally
for a solution. How are the different grades and orders of Mind
to be accounted for? What is the principle of growth of that
mysterious power which on our planet culminates in Reason? These
are questions which, though not thrusting themselves so forcibly
upon the attention of the general public, had not only occupied
many reflecting minds, but had been formally broached by one of
them before the ‘Origin of Species’ appeared.

With the mass of materials furnished by the physicist and
physiologist in his hands, Mr. Herbert Spencer, twenty years ago,
sought to graft upon this basis a system of psychology; and two
years ago a second and greatly amplified edition of his work
appeared. Those who have occupied themselves with the beautiful
experiments of Plateau will remember that when two spherules of
olive-oil suspended in a mixture of alcohol and water of the same
density as the oil, are brought together, they do not immediately
unite. Something like a pellicle appears to be formed around the
drops, the rupture of which is immediately followed by the
coalescence of the globules into one. There are organisms whose
vital actions are almost as purely physical as the coalescence of
such drops of oil. They come into contact and fuse themselves
thus together. From such organisms to others a shade higher, from
these to others a shade higher still, and on through an
ever-ascending series, Mr. Spencer conducts his argument. There
are two obvious factors to be here taken into account — the
creature and the medium in which it lives, or, as it is often
expressed, the organism and its environment. Mr. Spencer’s
fundamental principle is, that between these two factors there is
incessant interaction. The organism is played upon by the
environment, and is modified to meet the requirements of the
environment. Life he defines to be ‘a continuous adjustment
of internal relations to external relations.

In the lowest organisms we have a kind of tactual sense
diffused over the entire body; then, through impressions from
without and their corresponding adjustments, special portions of
the surface become more responsive to stimuli than others. The
senses are nascent, the basis of all of them being that simple
tactual sense which the sage Democritus recognised 2,300 years
ago as their common progenitor. The action of light, in the first
instance, appears to be a mere disturbance of the chemical
processes in the animal organism, similar to that which occurs in
the leaves of plants. By degrees the action becomes localised in
a few pigment-cells, more sensitive to light than the surrounding
tissue. The eye is incipient. At first it is merely capable of
revealing differences of light and shade produced by bodies close
at hand. Followed, as the interception of the light commonly is,
by the contact of the closely adjacent opaque body, sight in this
condition becomes a kind of ‘anticipatory touch.’ The
adjustment continues; a slight bulging out of the epidermis over
the pigment-granules supervenes. A lens is incipient, and,
through the operation of infinite adjustments, at length reaches
the perfection that it displays in the hawk and eagle. So of the
other senses; they are special differentiations of a tissue which
was originally vaguely sensitive all over.

With the development of the senses, the adjustments between
the organism and its environment gradually extend in space, a
multiplication of experiences and a corresponding modification of
conduct being the result.

The adjustments also extend in time, covering continually
greater intervals. Along with this extension in space and time
the adjustments also increase in speciality and complexity,
passing through the various grades of brute life, and prolonging
themselves into the domain of reason. Very striking are Mr.
Spencer’s remarks regarding the influence of the sense of touch
upon the development of intelligence. This is, so to say, the
mother-tongue of all the senses, into which they must be
translated to be of service to the organism. Hence its
importance. The parrot is the most intelligent of birds, and its
tactual power is also greatest. From this sense it gets
knowledge, unattainable by birds which cannot employ their feet
as hands. The elephant is the most sagacious of quadrupeds
— its tactual range and skill, and the consequent
multiplication of experiences, which it owes to its wonderfully
adaptable trunk, being the basis of its sagacity. Feline animals,
for a similar cause, are more sagacious than hoofed animals,
— atonement being to some extent made in the case of the
horse, by the possession of sensitive prehensile lips. In the
Primates the evolution of intellect and the evolution of tactual
appendages go hand in hand. In the most intelligent anthropoid
apes we find the tactual range and delicacy greatly augmented,
new avenues of knowledge being thus opened to the animal. Alan
crowns the edifice here, not only in virtue of his own
manipulatory power, but through the enormous extension of his
range of experience, by the invention of instruments of
precision, which serve as supplemental senses and supplemental
limbs. The reciprocal action of these is finely described and
illustrated That chastened intellectual emotion to which I have
referred in connection with Mr. Darwin, is not absent in Mr.
Spencer. His illustrations possess at times exceeding vividness
and force; and from his style on such occasions it is to be
inferred, that the ganglia of this Apostle of the Understanding
are sometimes the seat of a nascent poetic thrill.

It is a fact of supreme importance that actions, the
performance of which at first requires even painful effort and
deliberation, may, by habit, be rendered automatic. Witness the
slow learning of its letters by a child, and the subsequent
facility of reading in a man, when each group of letters which
forms a word is instantly, and without effort, fused to a single
perception. Instance the billiard-player, whose muscles of hand
and eye, when he reaches the perfection of his art, are
unconsciously co-ordinated. Instance the musician, who, by
practice, is enabled to fuse a multitude of arrangements,
auditory, tactual, and muscular, into a process of automatic
manipulation. Combining such facts with the doctrine of
hereditary transmission, we reach a theory of Instinct. A chick,
after coming out of the egg, balances itself correctly, runs
about, picks up food, thus snowing that it possesses a power of
directing its movements to definite ends. How did the chick learn
this very complex co-ordination of eyes, muscles, and beak? It
has not been individually taught; its personal experience is nit;
but it has the benefit of ancestral experience. In its inherited
organisation are registered the powers which it displays at
birth. So also as regards the instinct of the hive-bee, already
referred to. The distance at which the insects stand apart when
they sweep their hemispheres and build their cells is
‘organically remembered.’ Man also carries with him the physical
texture of his ancestry, as well as the inherited intellect bound
up with it. The defects of intelligence during infancy and youth
are probably less due to a lack of individual experience, than to
the fact that in early life the cerebral organisation is still
incomplete. The period necessary for completion varies with the
race, and with the individual. As a round shot outstrips the
rifled bolt on quitting the muzzle of the gun, so the lower race,
in childhood, may outstrip the higher. But the higher eventually
overtakes the lower, and surpasses it in range. As regards
individuals, we do not always find the precocity of youth
prolonged to mental power in maturity; while the dulness of
boyhood is sometimes strikingly contrasted with the intellectual
energy of after years. Newton, when a boy, was weakly, and he
showed no particular aptitude at school; but in his eighteenth
year he went to Cambridge, and soon afterwards astonished his
teachers by his power of dealing with geometrical problems.
During his quiet youth his brain was slowly preparing itself to
be the organ of those energies which he subsequently
displayed.

By myriad blows (to use a Lucretian phrase) the image and
superscription of the external world are stamped as states of
consciousness upon the organism, the depth of the impression
depending on the number of the blows. When two or more phenomena
occur in the environment invariably together, they are stamped to
the same depth or to the same relief, and indissolubly connected.
And here we come to the threshold of a great question. Seeing
that he could in no way rid himself of the consciousness of Space
and Time, Kant assumed them to be necessary ‘forms of intuition,’
the moulds and shapes into which our intuitions are thrown,
belonging to ourselves, and without objective existence. With
unexpected power and success, Mr. Spencer brings the hereditary
experience theory, as he holds it, to bear upon this question.
‘If there exist certain external relations which are
experienced by all organisms at all instants of their waking
lives — relations which are absolutely constant and
universal — there will be established answering internal
relations, that are absolutely constant and universal. Such
relations we have in those of Space and Time. As the substratum
of all other relations of the Non-Ego, they must be responded to
by conceptions that are the substrata of all other relations in
the Ego. Being the constant and infinitely repeated elements of
thought, they must become the automatic elements of thought
— the elements of thought which it is impossible to get rid
of — the “forms of intuition.”‘

Throughout this application and extension of Hartley’s and
Mill’s ‘Law of Inseparable Association,’ Mr. Spencer stands upon
his own ground, invoking, instead of the experiences of the
individual, the registered experiences of the race. His overthrow
of the restriction of experience to the individual is, I think,
complete. That restriction ignores the power of organising
experience, furnished at the outset to each individual; it
ignores the different degrees of this power possessed by
different races, and by different individuals of the same race.
Were there not in the human brain a potency antecedent to all
experience, a dog or a cat ought to be as capable of education as
man. These predetermined internal relations are independent of
the experiences of the individual. The human brain is the
‘organised register of infinitely numerous experiences received
during the evolution of life, or rather during the evolution of
that series of organisms through which the human organism has
been reached. The effects of the most uniform and frequent of
these experiences have been successively bequeathed, principal
and interest, and have slowly mounted to that high intelligence
which lies latent in the brain of the infant. Thus it happens
that the European inherits from twenty to thirty cubic inches
more of brain than the Papuan. Thus it happens that faculties, as
of music, which scarcely exist in some inferior races, become
congenital in superior ones. Thus it happens that out of savages
unable to count up to the number of their fingers, and speaking a
language containing only nouns and verbs, arise at length our
Newtons and Shakspeares.’

§ 8.

At the outset of this Address it was stated that physical
theories which lie beyond experience are derived by a process of
abstraction from experience. It is instructive to note from this
point of view the successive introduction of new conceptions. The
idea of the attraction of gravitation was preceded by the
observation of the attraction of iron by a magnet, and of light
bodies by rubbed amber. The polarity of magnetism and electricity
also appealed to the senses. It thus became the substratum of the
conception that atoms and molecules are endowed with attractive
and repellent poles, by the play of which definite forms of
crystalline architecture are produced. Thus molecular force
becomes structural. [Footnote: See Art. on Matter
and Force, or ‘Lectures on Light,’ No. III.]
It
required no great boldness of thought to extend its play into
organic nature, and to recognise in molecular force the agency by
which both plants and animals are built up. In this way, out of
experience arise conceptions which are wholly ultra-experiential.
None of the atomists of antiquity had any notion of this play of
molecular polar force, but they had experience of gravity, as
manifested by falling bodies. Abstracting from this, they
permitted their atoms to fall eternally through empty space.
Democritus assumed that the larger atoms moved more rapidly than
the smaller ones, which they therefore could overtake, and with
which they could combine. Epicurus, holding that empty space
could offer no resistance to motion, ascribed to all the atoms
the same velocity; but he seems to have overlooked the
consequence that under such circumstances the atoms could never
combine. Lucretius cut the knot by quitting the domain of physics
altogether, and causing the atoms to move together by a kind of
volition.

Was the instinct utterly at fault which caused Lucretius thus
to swerve from his own principles? Diminishing gradually the
number of progenitors, Mr. Darwin comes at length to one
‘primordial form;’ but he does not say, so far as I
remember, how he supposes this form to have been introduced. He
quotes with satisfaction the words of a celebrated author and
divine who had I gradually learnt to see that it was just as
noble a conception of the Deity to believe He created a few
original forms, capable of self-development into other and
needful forms, as to believe He required a fresh act of creation
to supply the voids caused by the action of His laws.’ What Mr.
Darwin thinks of this view of the introduction of life, I do not
know. But the anthropomorphism, which it seemed his object to set
aside, is as firmly associated with the creation of a few forms
as with the creation of a multitude. We need clearness and
thoroughness here. Two courses and two only are possible. Either
let us open our doors freely to the conception of creative acts,
or abandoning them, let us radically change our notions of
Matter. If we look at matter as pictured by Democritus, and as
defined for generations in our scientific text-books, the notion
of conscious life coming out of it cannot be formed by the mind.
The argument placed in the mouth of Bishop Butler suffices, in my
opinion, to crush all such materialism as this. Those, however,
who framed these definitions of matter were but partial students.
They were not biologists, but mathematicians, whose labours
referred only to such accidents and properties of matter as could
be expressed in their formulae. Their science was mechanical
science, not the science of life. With matter in its wholeness
they never dealt; and, denuded by their imperfect definitions,
‘the gentle mother of all’ became the object of her children’s
dread. Let us reverently, but honestly, look the question in the
face. Divorced from matter, where is life? Whatever our faith may
say, our knowledge shows them to be indissolubly joined. Every
meal we eat, and every cup we drink, illustrates the mysterious
control of Mind by Matter.

On tracing the line of life backwards, we see it approaching
more and more to what we call the purely physical condition. We
come at length to those organisms which I have compared to drops
of oil suspended in a mixture of alcohol and water. We reach the
protogenes of Haeckel, in which we have ‘a type distinguishable
from a fragment of albumen only by its finely granular
character.’ Can we pause here? We break a magnet, and find two
poles in each of its fragments. We continue the process of
breaking; but, however small the parts, each carries with it,
though enfeebled, the polarity of the whole. And when we can
break no longer, we prolong the intellectual vision to the polar
molecules. Are we not urged to do something similar in the case
of life? Is there not a temptation to close to some extent with
Lucretius, when he affirms that ‘Nature is seen to do all things
spontaneously of herself without the meddling of the gods? or
with Bruno, when he declares that Matter is not ‘that mere
empty capacity which philosophers have pictured her to be, but
the universal mother who brings forth all things as the fruit of
her own womb?’ Believing, as I do, in the continuity of nature, I
cannot stop abruptly where our microscopes cease to be of use.
Here the vision of the mind authoritatively supplements the
vision of the eye. By a necessity engendered and justified by
science I cross the boundary of the experimental evidence,
[Footnote: This mode of procedure was not invented in
Belfast.]
and discern in that Matter which we, in our
ignorance of its latent powers, and notwithstanding our professed
reverence for its Creator, have hitherto covered with opprobrium,
the promise and potency of all terrestrial Life.

If you ask me whether there exists the least evidence to prove
that any form of life can be developed out of matter, without
demonstrable antecedent life, my reply is that evidence
considered perfectly conclusive by many has been adduced; and
that were some of us who have pondered this question to follow a
very common example, and accept testimony because it falls in
with our belief, we also should eagerly close with the evidence
referred to. But there is in the true man of science a desire
stronger than the wish to have his beliefs upheld; namely, the
desire to have them true. And this stronger wish causes him to
reject the most plausible support, if he has reason to suspect
that it is vitiated by error. Those to whom I refer as having
studied this question, believing the evidence offered in favour
of ‘spontaneous generation’ to be thus vitiated, cannot
accept it. They know full well that the chemist now prepares from
inorganic matter a vast array of substances, which were some time
ago regarded as the sole products of vitality. They are
intimately acquainted with the structural power of matter, as
evidenced in the phenomena of crystallisation. They can justify
scientifically their belief in its potency, under the proper
conditions, to produce organisms. But, in reply to your question,
they will frankly admit their inability to point to any
satisfactory experimental proof that life can be developed, save
from demonstrable antecedent life. As already indicated, they
draw the line from the highest organisms through lower ones down
to the lowest; and it is the prolongation of this line by the
intellect, beyond the range of the senses, that leads them to the
conclusion which Bruno so boldly enunciated. [Footnote:
Bruno was a Pantheist,’ not an ‘Atheist’ or a
‘Materialist.’]

The ‘materialism’ here professed may be vastly different
from what you suppose, and I therefore crave your gracious
patience to the end. ‘The question of an external world,’ says J.
S. Mill, ‘is the great battleground of metaphysics.’
[Footnote: ‘Examination of Hamilton,’ p. 154.] Mr.
Mill himself reduces external phenomena to ‘possibilities
of sensation.’ Kant, as we have seen, made time and space
‘forms’ of our own intuitions. Fichte, having first by the
inexorable logic of his understanding proved himself to be a mere
link in that chain of eternal causation which holds so rigidly in
nature, violently broke the chain by making nature, and all that
it inherits, an apparition of the mind. [Footnote:
‘Bestimmung des Menschen.’]
And it is by no means easy to
combat such notions. For when I say ‘I see you,’ and that
there is not the least doubt about it, the obvious reply is, that
what I am really conscious of is an affection of my own retina.
And if I urge that my sight can be checked by touching you, the
retort would be that I am equally transgressing the limits of
fact; for what I am really conscious of is, not that you are
there, but that the nerves of my hand have undergone a
change.

All we hear, and see, and touch, and taste, and smell, are, it
would be urged, mere variations of our own condition, beyond
which, even to the extent of a hair’s breadth, we cannot go. That
anything answering to our impressions exists outside of ourselves
is not a fact, but an inference, to which all
validity would be denied by an idealist like Berkeley, or by a
sceptic like Hume. Mr. Spencer takes another line. With him, as
with the uneducated man, there is no doubt or question as to the
existence of an external world. But he differs from the
uneducated, who think that the world really is what
consciousness represents it to be. Our states of consciousness
are mere symbols of an outside entity which produces them
and determines the order of their succession, but the real nature
of which we can never know. [Footnote: In a paper, at once
popular and profound, entitled ‘Recent Progress in the Theory of
Vision,’ contained in the volume of lectures by Helmholtz,
published by Longmans, this symbolism of our states of
consciousness is also dwelt upon. The impressions of sense are
the mere signs of external things. In this paper Helmholtz
contends strongly against the view that the consciousness of
space is inborn; and he evidently doubts the power of the chick
to pick up grains of corn without preliminary lessons. On this
point, he says, further experiments are needed. Such experiments
have been since made by Mr. Spalding, aided, I believe, in some
of his observations by the accomplished and deeply lamented Lady
Amberly; and they seem to prove conclusively that the chick does
not need a single moment’s tuition to enable it to stand, run,
govern the muscles of its eyes, and peck. Helmholtz, however, is
contending against the notion of pre-established harmony; and I
am not aware of his views as to the organisation of experiences
of race or breed.] In fact, the whole process of evolution
is the manifestation of a Power absolutely inscrutable to the
intellect of man. As little in our day as in the days of Job can
man by searching find this Power out. Considered fundamentally,
then, it is by the operation of an insoluble mystery that life on
earth is evolved, species differentiated, and mind unfolded, from
their prepotent elements in the immeasurable past.

The strength of the doctrine of Evolution consists, not in an
experimental demonstration (for the subject is hardly accessible
to this mode of proof), but in its general harmony with
scientific thought. From contrast, moreover, it derives enormous
relative cogency. On the one side we have a theory (if it could
with any propriety be so called) derived, as were the theories
referred to at the beginning of this Address, not from the study
of nature, but from the observation of men — a theory which
converts the Power whose garment is seen in the visible universe
into an Artificer, fashioned after the human model, and acting by
broken efforts as man is seen to act. On the other side we have
the conception that all we see around us, and all we feel within
us — the phenomena; physical nature as well as those of the
human mind — have their unsearchable roots in a cosmical
life, if I dare apply the term, an infinitesimal span of which is
offered to the investigation of man. And even this span is only
knowable in part. We can trace the development of a nervous
system, and correlate with it the parallel phenomena of sensation
and thought. We see with undoubting certainty that they go hand
in hand. But we try to soar in a vacuum the moment we seek to
comprehend the connection between them. An Archimedean fulcrum is
here required which the human mind cannot command; and the effort
to solve the problem — to borrow a comparison from an
illustrious friend of mine — is like that of a man trying
to lift himself by his own waistband. All that has been said in
this discourse is to be taken in connection with this fundamental
truth.

When’ nascent senses’ are spoken of, when ‘the
differentiation of a tissue at first vaguely sensitive all over’
is spoken of, and when these possessions and processes are
associated with ‘the modification of an organism by its
environment,’ the same parallelism, without contact, or even
approach to contact, is implied. Man the object is separated by
an impassable gulf from man the subject. There is no motor energy
in the human intellect to carry it, without logical rupture, from
the one to the other.

§ 9.

The doctrine of Evolution derives man, in his totality, from
the interaction of organism and environment through countless
ages past. The Human Understanding, for example, — that
faculty which Mr. Spencer has turned so skilfully round upon its
own antecedents — is itself a result of the play between
organism and environment through cosmic ranges of time. Never,
surely, did prescription plead so irresistible a claim. But then
it comes to pass that, over and above his understanding, there
are many other things appertaining to man, whose prescriptive
rights are quite as strong as those of the understanding itself.
It is a result, for example, of the play of organism and
environment that sugar is sweet, and that aloes are bitter; that
the smell of henbane differs’ from the perfume of a rose. Such
facts of consciousness (for which, by the way, no adequate reason
has ever been rendered) are quite as old as the understanding;
and many other things can boast an equally ancient origin. Mr.
Spencer at one place refers to that most powerful of passions
— the amatory passion — as one which, when it first
occurs, is antecedent to all relative experience whatever; and we
may press its claim as being at least as ancient, and as valid,
as that of the understanding itself. Then there are such things
woven into the texture of man as the feeling of Awe, Reverence,
Wonder — and not alone the sexual love just referred to,
but the love of the beautiful, physical, and moral, in Nature,
Poetry, and Art. There is also that deep-set feeling, which,
since the earliest dawn of history, and probably for ages prior
to all history, incorporated itself in the Religious of the
world. You, who have escaped from these religions into the
high-and-dry light of the intellect, may deride them; but in so
doing you deride accidents of form merely, and fail to touch the
immovable basis of the religious sentiment in the nature of man.
To yield this sentiment reasonable satisfaction is the problem of
problems at the present hour. And grotesque in relation to
scientific culture as many of the religions of the world have
been and are — dangerous, nay, destructive, to the dearest
privileges of freemen as some of them undoubtedly have been, and
would, if they could, be again — it will be wise to
recognise them as the forms of a force, mischievous if permitted
to intrude on the region of objective knowledge, over which it
holds no command, but capable of adding, in the region of poetry
and emotion, inward completeness and dignity to man.

Feeling, I say again, dates from as old an origin and as high
a source as intelligence, and it equally demands its range of
play. The wise teacher of humanity will recognise the necessity
of meeting this demand, rather than of resisting it on account of
errors and absurdities of form. What we should resist, at all
hazards, is the attempt made in the past, and now repeated, to
found upon this elemental bias of man’s nature a system which
should exercise despotic sway over his intellect. I have no fear
of such a consummation. Science has already to some extent
leavened the world; it will leaven it more and more. I should
look upon the mild light of science breaking in upon the minds of
the youth of Ireland, and strengthening gradually to the perfect
day, as a surer check to any intellectual or spiritual tyranny
which may threaten this island, than the laws of princes or the
swords of emperors. We fought and won our battle even in the
Middle Ages: should we doubt the issue of another conflict with
our broken foe?

The impregnable position of science may be described in a few
words. We claim, and we shall wrest from theology, the entire
domain of cosmological theory. All schemes and systems which thus
infringe upon the domain of science must, in so far as they do
this, submit to its control, and relinquish all thought of
controlling it. Acting otherwise proved always disastrous in the
past, and it is simply fatuous to-day. Every system which would
escape the fate of an organism too rigid to adjust itself to its
environment, must be plastic to the extent that the growth of
knowledge demands. When ‘this truth has been thoroughly taken in,
rigidity will be relaxed, exclusiveness diminished, things now
deemed essential will be dropped, and elements now rejected will
be assimilated. The lifting of the life is the essential point;
and as long as dogmatism, fanaticism, and intolerance are kept
out, various modes of leverage may be employed to raise life to a
higher level.

Science itself not unfrequently derives motive power from an
ultra-scientific source. Some of its greatest discoveries have
been made under the stimulus of a non-scientific ideal. This was
the case among the ancients, and it has been so amongst
ourselves. Mayer, Joule, and Colding, whose names are associated
with the greatest of modern generalisations, were thus
influenced. With his usual insight, Lange at one place remarks,
that ‘it is not always the objectively correct and
intelligible that helps man most, or leads most quickly to the
fullest and truest knowledge. As the sliding body upon the
brachystochrone reaches its end sooner than by the straighter
road of the inclined plane, so, through the swing of the ideal,
we often arrive at the naked truth more rapidly than by the
processes of the understanding.’ Whewell speaks of enthusiasm of
temper as a hindrance to science; but he means the enthusiasm of
weak heads. There is a strong and resolute enthusiasm in which
science finds an ally; and it is to the lowering of this fire,
rather than to the diminution of intellectual insight, that the
lessening productiveness of men of science, in their mature
years, is to be ascribed. Mr. Buckle sought to detach
intellectual achievement from moral force. He gravely erred; for
without moral force to whip it into action, the achievement of
the intellect would be poor indeed.

It has been said by its opponents that science divorces itself
from literature; but the statement, like so many others, arises
from lack of knowledge. A glance at the less technical writings
of its leaders — of its Helmholtz, its Huxley, and its Du
Bois-Reymond — would show what breadth of literary culture
they command. Where among modern writers can you find their
superiors in clearness and vigour of literary style? Science
desires not isolation, but freely combines with every effort
towards the bettering of man’s estate. Single-handed, and
supported, not by outward sympathy, but by inward force, it has
built at least one great wing of the many-mansioned home which
man in his totality demands. And if rough walls and protruding
rafter-ends indicate that on one side the edifice is still
incomplete, it is only by wise combination of the parts required,
with those already irrevocably built, that we can hope for
completeness. There is no necessary incongruity between what has
been accomplished and what remains to be done. The moral glow of
Socrates, which we all feel by ignition, has in it nothing
incompatible with the physics of Anaxagoras which he so much
scorned, but which he would hardly scorn to-day. And here I am
reminded of one among us, hoary, but still strong, whose
prophet-voice some thirty years ago, far more than any other of
this age, unlocked whatever of life and nobleness lay latent in
its most gifted minds — one fit to stand beside Socrates or
the Maccabean Eleazar, and to dare and suffer all that they
suffered and dared — fit, as he once said of Fichte, Ito
have been the teacher of the Stoa, and to have discoursed of
Beauty and Virtue in the groves of Academe.’ With a capacity to
grasp physical principles which his friend Goethe did not
possess, and which even total lack of exercise has not been able
to reduce to atrophy, it is the world’s loss that he, in the
vigour of his years, did not open his mind and sympathies to
science, and make its conclusions a portion of his message to
mankind. Marvellously endowed as he was — equally equipped
on the side of the Heart and of the Understanding — he
might have done much towards teaching us how to reconcile the
claims of both, and to enable them in coming times to dwell
together, in unity of spirit and in the bond of peace.

—–

And now the end is come. With more time, or greater strength
and knowledge, what has been here said might have been better
said, while worthy matters, here omitted, might have received fit
expression. But there would have been no material deviation from
the views set forth. As regards myself, they are not the growth
of a day; and as regards you, I thought you ought to know the
environment which, with or without your consent, is rapidly
surrounding you, and in relation to which some adjustment on your
part may be necessary. A hint of Hamlet’s, however, teaches us
how the troubles of common life may be ended; and it is perfectly
possible for you and me to purchase intellectual peace at the
price of intellectual death. The world is not without refuges of
this description; nor is it wanting in persons who seek their
shelter, and try to persuade others to do the same. The unstable
and the weak have yielded and will yield to this persuasion, and
they to whom repose is sweeter than the truth. But I would exhort
you to refuse the offered shelter, and to scorn the base repose
— to accept, if the choice be forced upon you, commotion
before stagnation, the breezy leap of the torrent before the
foetid stillness of the swamp. In the course of this Address I
have touched on debatable questions, and led you over what will
be deemed dangerous ground — and this partly with the view
of telling you that, as regards these questions, science claims
unrestricted right of search. It is not to the point to say that
the views of Lucretius and Bruno, of Darwin and Spencer, may be
wrong. Here I should agree with you, deeming it indeed certain
that these views will undergo modification. But the point is,
that, whether right or wrong, we claim the right to discuss them.
For science, however, no exclusive claim is here made; you are
not urged to erect it into an idol. The inexorable advance of
man’s understanding in the path of knowledge, and those
unquenchable claims of his moral and emotional nature, which the
understanding can never satisfy, are here equally set forth. The
world embraces not only a Newton, but a Shakspeare — not
only a Boyle, but a Raphael — not only a Kant, but a
Beethoven — not only a Darwin, but a Carlyle. Not in each
of these, but in all, is human nature whole. They are not
opposed, but supplementary — not mutually exclusive, but
reconcilable. And if, unsatisfied with them all, the human mind,
with the yearning of a pilgrim for his distant home, will still
turn to the Mystery from which it has emerged, seeking so to
fashion it as to give unity to thought and faith; so long as this
is done, not only without intolerance or bigotry of any kind, but
with the enlightened recognition that ultimate fixity of
conception is here unattainable, and that each succeeding age
must be held free to fashion the mystery in accordance with its
own needs — then, casting aside all the restrictions of
Materialism, I would affirm this to be a field for the noblest
exercise of what, in contrast with the knowing faculties, may be
called the creative faculties of man. Here, however, I touch a
theme too great for me to handle, but which will assuredly be
handled by the loftiest minds, when you and I, like streaks of
morning cloud, shall have melted into the infinite azure of the
past.

.

.

.

.

—————————-

.

.

X. APOLOGY FOR THE BELFAST
ADDRESS.

1874.

THE world has been frequently informed of late that I have
raised up against myself a host of enemies; and considering, with
few exceptions, the deliverances of the Press, and more
particularly of the religious Press, I am forced to admit that
the statement is only too true. I derive some comfort,
nevertheless, from the reflection of Diogenes, transmitted to us
by Plutarch, that ‘he who would be saved must have good
friends or violent enemies; and that he is best off who possesses
both.’ This ‘best’ condition, I have reason to believe, is
mine.

Reflecting on the fraction I have read of recent
remonstrances, appeals, menaces, and judgments — covering
not only the world that now is, but that which is to come —
I have noticed with mournful interest how trivially men seem to
be influenced by what they call their religion, and how potently
by that ‘nature’ which it is the alleged province of
religion to eradicate or subdue. From fair and manly argument,
from the tenderest and holiest sympathy on the part of those who
desire my eternal good, I pass by many gradations, through
deliberate unfairness, to a spirit of bitterness, which desires
with a fervour inexpressible in words my eternal ill. Now, were
religion the potent factor, we might expect a homogeneous
utterance from those professing a common creed, while, if human
nature be the really potent factor, we may expect utterances as
heterogeneous as the characters of men. As a matter of fact we
have the latter; suggesting to my mind that the common religion,
professed and defended by these different people, is merely the
accidental conduit through which they pour their own tempers,
lofty or low, courteous or vulgar, mild or ferocious, as the case
may be. Pure abuse, however, as serving no good end, I have,
wherever possible, deliberately avoided reading, wishing, indeed,
to keep, not only hatred, malice, and uncharitableness, but even
every trace of irritation, far away from my side of a discussion
which demands not only good-temper, but largeness, clearness, and
many-sidedness of mind, if it is to guide us to even provisional
solutions.

It has been stated, with many variations of note and comment,
that in the Address as subsequently published by Messrs. Longman
I have retracted opinions uttered at Belfast. A Roman Catholic
writer is specially strong upon this point. Startled by the deep
chorus of dissent which my ‘dazzling fallacies’ have evoked, I am
now trying to retreat. This he will by no means tolerate.
‘It is too late now to seek to hide from the eyes of
mankind one foul blot, one ghastly deformity. Professor Tyndall
has himself told us how and where this Address of his was
composed. It was written among the glaciers and the solitudes of
the Swiss mountains. It was no hasty, hurried, crude production;
its every sentence bore marks of thought and care.

My critic intends to be severe: he is simply just. In the
‘solitudes’ to which he refers I worked with deliberation,
endeavouring even to purify my intellect by disciplines similar
to those enjoined by his own Church for the sanctification of the
soul. I tried, moreover, in my ponderings to realise not only the
lawful, but the expedient; and to permit no fear to act upon my
mind, save that of uttering a single word on which I could not
take my stand, either in this or in any other world.

Still my time was so brief, the difficulties arising from my
isolated position were so numerous, and my thought and expression
so slow, that, in a literary point of view, I halted, not only
behind the ideal, but behind the possible. Hence, after the
delivery of the Address, I went over it with the desire, not to
revoke its principles, but to improve it verbally, and above all
to remove any word which might give colour to the notion of
‘crudeness, hurry, or haste.’

In connection with the charge of Atheism my critic refers to
the Preface to the second issue of the Belfast Address:
‘Christian men,’ I there say, ‘are proved by their writings
to have their hours of weakness and of doubt, as well as their
hours of strength and of conviction; and men like myself share,
in their own way, these variations of mood and tense. Were the
religious moods of many of my assailants the only alternative
ones, I do not know how strong the claims of the doctrine of
“Material Atheism” upon my allegiance might be. Probably they
would be very strong. But, as it is, I have noticed during years
of self-observation that it is not in hours of clearness and
vigour that this doctrine commends itself to my mind; that in the
presence of stronger and healthier thought it ever dissolves and
disappears, as offering no solution of the mystery in which we
dwell, and of which we form a part.’

With reference to this honest and reasonable utterance my
censor exclaims, ‘This is a most remarkable passage. Much
as we dislike seasoning polemics with strong words, we assert
that this Apology only tends to affix with links of steel to the
name of Professor Tyndall, the dread imputation against which be
struggles.’

Here we have a very fair example of subjective religious
vigour. But my quarrel with such exhibitions is that they do not
always represent objective fact. No atheistic reasoning can, I
hold, dislodge religion from the human heart. Logic cannot
deprive us of life, and religion is life to the religious. As an
experience of consciousness it is beyond the assaults of logic.
But the religious life is often projected in external forms
— I use the word in its widest sense — and this
embodiment of the religious sentiment will have to bear more and
more, as the world become more enlightened, the stress of
scientific tests. We must be careful of projecting into external
nature that which belongs to ourselves. My critic commits this
mistake: he feels, and takes delight in feeling, that I am
struggling, and he obviously experiences the most exquisite
pleasures of ‘the muscular sense’ in holding me down. His
feelings are as real, as if his imagination of what mine are were
equally real. His picture of my ‘struggles’ is, however, a mere
delusion. I do not struggle. I do not fear the charge of Atheism;
nor should I even disavow it, in reference to any definition of
the Supreme which he, or his order, would be likely to frame. His
‘links’ and his ‘steel’ and his ‘dread imputations’ are,
therefore, even more unsubstantial than my ‘streaks of morning
cloud,’ and they may be permitted to vanish together.

—–

These minor and more purely personal matters at an end, the
weightier allegation remains, that at Belfast I misused my
position by quitting the domain of science, and making an
unjustifiable raid into the domain of theology. This I fail to
see. Laying aside abuse, I hope my accusers will consent to
reason with me. Is it not lawful for a scientific man to
speculate on the antecedents of the solar system? Did Kant,
Laplace, and William Herschel quit their legitimate spheres, when
they prolonged the intellectual vision beyond the boundary of
experience, and propounded the nebular theory? Accepting that
theory as probable, is it not permitted to a scientific man to
follow up, in idea, the series of changes associated with the
condensation of the nebulae; to picture the successive detachment
of planets and moons, and the relation of all of them to the sun?
If I look upon our earth, with its orbital revolution and axial
rotation, as one small issue of the process which made the solar
system what it is, will any theologian deny my right to entertain
and express this theoretic view? Time was when a multitude of
theologians would have been found to do so — when that
archenemy of science which now vaunts its tolerance would have
made a speedy end of the man who might venture to publish any
opinion of the kind. But, that time, unless the world is caught
strangely slumbering, is for ever past.

As regards inorganic nature, then, we may traverse, without
let or hindrance, the whole distance which separates the nebulae
from the worlds of to-day. But only a few years ago this now
conceded ground of science was theological ground. I could by no
means regard this as the final and sufficient concession of
theology; and, at Belfast, I thought it not only my right but my
duty to state that, as regards the organic world, we must enjoy
the freedom which we have already won in regard to the inorganic.
I could not discern the shred of a title-deed which gave any man,
or any class of men, the right to open the door of one of these
worlds to the scientific searcher, and to close the other against
him. And I considered it frankest, wisest, and in the long run
most conducive to permanent peace, to indicate, without evasion
or reserve, the ground that belongs to Science, and to which she
will assuredly make good her claim.

I have been reminded that an eminent predecessor of mine in
the Presidential chair, expressed a totally different view of the
Cause of things from that enunciated by me. In doing so he
transgressed the bounds of science at least as much as I did; but
nobody raised an outcry against him. The freedom he took I claim.
And looking at what I must regard as the extravagances of the
religious world; at the very inadequate and foolish notions
concerning this universe which are entertained by the majority of
our authorised religious teachers; at the waste of energy on the
part of good men over things unworthy, if I may say it without
discourtesy, of the attention of enlightened heathens; the fight
about the fripperies of Ritualism, and the verbal quibbles of the
Athanasian Creed; the forcing on the public view of Pontigny
Pilgrimages; the dating of historic epochs from the definition of
the Immaculate Conception; the proclamation of the Divine Glories
of the Sacred Heart — standing in the midst of these
chimeras, which astound all thinking men, it did not appear to me
extravagant to claim the public tolerance for an hour and a half,
for the statement of more reasonable views — views more in
accordance with the verities which science has brought to light,
and which many weary souls would, I thought, welcome with
gratification and relief.

But to come to closer quarters. The expression to which the
most violent exception has been taken is this: ‘Abandoning
all disguise, the confession I feel bound to make before you is,
that I prolong the vision backward across the boundary of the
experimental evidence, and discern in that Matter which we, in
our ignorance, and notwithstanding our professed reverence for
its Creator, have hitherto covered with opprobrium, the promise
and potency of every form and quality of life.’ To call it a
‘chorus of dissent,’ as my Catholic critic does, is a mild
way of describing the storm of opprobrium with which this
statement has been assailed. But the first blast of passion being
past, I hope I may again ask my opponents to consent to reason.
First of all, I am blamed for crossing the boundary of the
experimental evidence. This, I reply, is the habitual action of
the scientific mind — at least of that portion of it which
applies itself to physical investigation. Our theories of light,
heat, magnetism, and electricity, all imply the crossing of this
boundary. My paper on the ‘Scientific Use of the
Imagination,’ and my ‘Lectures on Light,’ illustrate this point
in the amplest manner; and in the Article entitled ‘Matter and
Force’ in the present volume I have sought, incidentally, to make
clear, that in physics the experiential incessantly leads to the
ultra-experiential; that out of experience there always grows
something finer than mere experience, and that in their different
powers of ideal extension consists, for the most part, the
difference between the great and the mediocre investigator. The
kingdom of science, then, cometh not by observation and
experiment alone, but is completed by fixing the roots of
observation and experiment in a region inaccessible to both, and
in dealing with which we are forced to fall back upon the
picturing power of the mind.

Passing the boundary of experience, therefore, does not, in
the abstract, constitute a sufficient ground for censure. There
must have been something in my particular mode of crossing it
which provoked this tremendous ‘chorus of dissent.’

Let us calmly reason the point out. I hold the nebular theory
as it was held by Kant, Laplace, and William Herschel, and as it
is held by the best scientific intellects of to-day. According to
it, our sun and planets were once diffused through space as an
impalpable haze, out of which, by condensation, came the solar
system. What caused the haze to condense? Loss of heat. What
rounded the sun and planets? That which rounds a tear —
molecular force. For aeons, the immensity of which overwhelms
man’s conceptions, the earth was unfit to maintain what we call
life. It is now covered with visible living things. They are not
formed of matter different from that of the earth around them.
They are, on the contrary, bone of its bone, and flesh of its
flesh. How were they introduced? Was life implicated in the
nebula — as part, it may be, of a vaster and wholly
Unfathomable Life; or is it the work of a Being standing outside
the nebula, who fashioned it, and vitalised it; but whose own
origin and ways are equally past finding out? As far as the eye
of science has hitherto ranged through nature, no intrusion of
purely creative power into any series of phenomena has ever been
observed. The assumption of such a power to account for special
phenomena, though often made, has always proved a failure. It is
opposed to the very spirit of science; and I therefore assumed
the responsibility of holding up, in contrast with it, that
method of nature which it has been the vocation and triumph of
science to disclose, and in the application of which we can alone
hope for further light. Holding, then, ‘that the nebulae and the
solar system, life included, stand to each other in the relation
of the germ to the finished organism, I reaffirm here, not
arrogantly, or defiantly, but without a shade of indistinctness,
the position laid down at Belfast.

Not with the vagueness belonging to the emotions, but with the
definiteness belonging to the understanding, the scientific man
has to put to himself these questions regarding the introduction
of life upon the earth. He will be the last to dogmatise upon the
subject, for he knows best that certainty is here for the present
unattainable. His refusal of the creative hypothesis is less an
assertion of knowledge than a protest against the assumption of
knowledge which must long, if not for ever, lie beyond us, and
the claim to which is the source of perpetual confusion upon
earth. With a mind open to conviction he asks his opponents to
show him an authority for the belief they so strenuously and so
fiercely uphold. They can do no more than point to the Book of
Genesis, or some other portion of the Bible. Profoundly
interesting, and indeed pathetic, to me are those attempts of the
opening mind of man to appease its hunger for a Cause. But the
Book of Genesis has no voice in scientific questions. To the
grasp of geology, which it resisted for a time, it at length
yielded like potter’s clay; its authority as a system of
cosmogony being discredited on all hands, by the abandonment of
the obvious meaning of its writer. It is a poem, not a scientific
treatise. In the former aspect it is for ever beautiful: in the
latter aspect it has been, and it will continue to be, purely
obstructive and hurtful. To knowledge its value has been
negative, leading, in rougher ages than ours, to physical, and
even in our own’ free’ age to moral, violence.

—–

No incident connected with the proceedings at Belfast is more
instructive than the deportment of the Catholic hierarchy of
Ireland; a body usually too wise to confer notoriety upon an
adversary by imprudently denouncing him. The ‘Times,’ to which I
owe a great deal on the score of fair play, where so much has
been unfair, thinks that the Irish Cardinal, Archbishops, and
Bishops, in a recent manifesto, adroitly employed a weapon which
I, at an unlucky moment, placed in their hands. The antecedents
of their action cause me to regard it in a different light; and a
brief reference to these antecedents will, I think, illuminate
not only their proceedings regarding Belfast, but other doings
which have been recently noised abroad.

Before me lies a document bearing the date of November 1873,
which, after appearing for a moment, unaccountably vanished from
public view. It is a Memorial addressed, by Seventy of the
Students and Ex-students of the Catholic University in Ireland,
to the Episcopal Board of the University; and it constitutes the
plainest and bravest remonstrance ever addressed by Irish laymen
to their spiritual pastors and masters. It expresses the
profoundest dissatisfaction with the curriculum marked out for
the students of the University; setting forth the extraordinary
fact that the lecture-list for the faculty of Science, published
a month before they wrote, did not contain the name of a single
Professor of the Physical or Natural Sciences.

The memorialists forcibly deprecate this, and dwell upon the
necessity of education in science: ‘The distinguishing mark
of this age is its ardour for science. The natural sciences have,
within the last fifty years, become the chiefest study in the
world; they are in our time pursued with an activity unparalleled
in the history of mankind. Scarce a year now passes without some
discovery being made in these sciences which, as with the touch
of the magician’s wand, shivers to atoms theories formerly deemed
unassailable. It is through the physical and natural sciences
that the fiercest assaults are now made on our religion. No more
deadly weapon is used against our faith than the facts
incontestably proved by modern researches in science.’

Such statements must be the reverse of comfortable to a number
of gentlemen who, trained in the philosophy of Thomas Aquinas,
have been accustomed to the unquestioning submission of all other
sciences to their divine science of Theology. But this is not
all:

One thing seems certain,’ say the memorialists, viz., that if
chairs for the physical and natural sciences be not soon founded
in the Catholic University, very many young men will have their
faith exposed to dangers which the creation of a school of
science in the University would defend them from. For our
generation of Irish Catholics are writhing under the sense of
their inferiority in science, and are determined that such
inferiority shall not long continue; and so, if scientific
training be unattainable at our University, they will seek it at
Trinity or at the Queen’s Colleges, in not one of which is there
a Catholic Professor of Science.’

Those who imagined the Catholic University at Kensington to be
due to the spontaneous recognition, on the part of the Roman
hierarchy, of the intellectual needs of the age, will derive
enlightenment from this, and still more from what follows: for
the most formidable threat remains. To the picture of Catholic
students seceding to Trinity and the Queen’s Colleges, the
memorialists add this darkest stroke of all: ‘They will, in
the solitude of their own homes, unaided by any guiding advice,
devour the works of Haeckel, Darwin, Huxley, Tyndall, and Lyell;
works innocuous if studied under a professor who would point out
the difference between established facts and erroneous
inferences, but which are calculated to sap the faith of a
solitary student, deprived of a discriminating judgment to which
he could refer for a solution of his difficulties.’

In the light of the knowledge given by this courageous
memorial, and of similar knowledge otherwise derived, the recent
Catholic manifesto did not at all strike me as a chuckle over the
mistake of a maladroit adversary, but rather as an evidence of
profound uneasiness on the part of the Cardinal, the Archbishops,
and the Bishops who signed it. They acted towards the Students’
Memorial, however, with their accustomed practical wisdom. As one
concession to the spirit which it embodied, the Catholic
University at Kensington was brought forth, apparently as the
effect of spontaneous inward force, and not of outward pressure
becoming too formidable to be successfully opposed.

The memorialists point with bitterness to the fact, that ‘the
name of no Irish Catholic is known in connection with the
physical and natural sciences.’ But this, they ought to know, is
the complaint of free and cultivated minds wherever a Priesthood
exercises dominant power. Precisely the same complaint has been
made with respect to the Catholics of Germany. The great national
literature and the scientific achievements of that country, in
modern times, are almost wholly the work of Protestants. A
vanishingly small fraction of it only is derived from members of
the Roman Church, although the number of these in Germany is at
least as great as that of the Protestants. ‘The question arises,’
says a writer in an able German periodical, ‘what is the cause of
a phenomenon so humiliating to the Catholics? It cannot be
referred to want of natural endowment due to climate (for the
Protestants of Southern Germany have contributed powerfully to
the creations of the German intellect), but purely to outward
circumstances. And these are readily discovered in the pressure
exercised for centuries by the Jesuitical system, which has
crushed out of Catholics every tendency to free mental
productiveness.’ It is, indeed, in Catholic countries that the
weight of Ultramontanism has been most severely felt. It is in
such countries that the very finest spirits, who have dared,
without quitting their faith, to plead for freedom or reform,
have suffered extinction. The extinction, however, was more
apparent than real, and Hermes, Hirscher, and Gunther, though
individually broken and subdued, prepared the way, in Bavaria,
for the persecuted but unflinching Frohschammer, for Doellinger,
and for the remarkable liberal movement of which Doellinger is
the head and guide.

Though moulded for centuries to an obedience unparalleled in
any other country, except Spain, the Irish intellect is beginning
to show signs of independence; demanding a diet more suited to
its years than the pabulum of the Middle Ages. As for the recent
manifesto in which Pope, Cardinal, Archbishops, and Bishops are
united in one grand anathema, its character and fate are shadowed
forth by the Vision of Nebuchadnezzar recorded in the Book of
Daniel. It resembles the image, whose form was terrible, but the
gold, and silver, and brass, and iron of which rested upon feet
of clay. And a stone smote the feet of clay; and the iron, and
the brass, and the silver, and the gold, were broken in pieces
together, and became like the chaff of the summer
threshing-floors, and the wind carried them away.

Monsignor Capel has recently been good enough to proclaim at
once the friendliness of his Church towards true science, and her
right to determine what true science is. Let us dwell for a
moment on the proofs of her scientific competence. When Halley’s
comet appeared in 1456 it was regarded as the harbinger of God’s
vengeance, the dispenser of war, pestilence, and famine, and by
order of the Pope the church bells of Europe were rung to scare
the monster away. An additional daily prayer was added to the
supplications of the faithful. The comet in due time disappeared,
and the faithful were comforted by the assurance that, as in
previous instances relating to eclipses, droughts, and rains, so
also as regards this ‘nefarious’ comet, victory had been
vouchsafed to the Church.

Both Pythagoras and Copernicus had taught the heliocentric
doctrine — that the earth revolves round the sun. In the
exercise of her right to determine what true science is, the
Church, in the Pontificate of Paul V., stepped in, and by the
mouth of the holy Congregation of the Index, delivered, on March
5, 1616, the following decree :—

And whereas it hath also come to the knowledge of the said
holy congregation that the false Pythagorean doctrine of the
mobility of the earth and the immobility of the sun, entirely
opposed to Holy writ, which is taught by Nicolas Copernicus, is
now published abroad and received by many. In order that this
opinion may not further spread, to the damage of Catholic truth,
it is ordered that this and all other books teaching the like
doctrine be suspended, and by this decree they are all
respectively suspended, forbidden, and condemned.

But why go back to 1456 and 1616? Far be it from me to charge
bygone sins upon Monsignor Capel, were it not for the practices
he upholds to-day. The most applauded dogmatist and champion of
the Jesuits is, I am informed, Perrone. No less than thirty
editions of a work of his have been scattered abroad for the
healing of the nations. His notions of physical astronomy are
virtually those of 1456. He teaches boldly that ‘God does
not rule by universal law… that when God orders a given planet
to stand still He does not detract from any law passed by
Himself, but orders that planet to move round the sun for such
and such a time, then to stand still, and then again to move, as
His pleasure may be.’ Jesuitism proscribed Frohschammer for
questioning its favourite dogma, that every human soul was
created by a direct supernatural act of God, and for asserting
that man, body and soul, came from his parents. This is the
system that now strives for universal power; it is from it, as
Monsignor Capel graciously informs us, that we are to learn what
is allowable in science, and what is not!

In the face of such facts, which might be multiplied at will,
it requires extraordinary bravery of mind, or a reliance upon
public ignorance almost as extraordinary, to make the claims made
by Monsignor Capel for his Church.

Before me is a very remarkable letter addressed in 1875 by the
Bishop of Montpellier to the Deans and Professors of Faculties
of Montpellier, in which the writer very clearly lays down the
claims of his Church. He had been startled by an incident
occurring in a course of lectures on Physiology given by a
professor, of whose scientific capacity there was no doubt, but
who, it was alleged, rightly or wrongly, had made his course the
vehicle of materialism. ‘Je ne me suis point donne,’ says the
Bishop, ‘la mission que je remplis au milieu de vous. “Personne,
au temoignage de saint Paul, ne s’attribue à
soi-même un pareil honneur; il y faut être
appelé de Dieu, comme Aaron.” Et pourquoi en est-il ainsi?
C’est parse que, selon le même Apôtre, noun devons
titre les ambassadeurs de Dieu; et it n’est pas dans les usages,
pas plus qu’il n’est dans la raison et le droit, qu’un
envoyé s’accrédite lui-même. Mais, si j’ai
recu d’En-Haut une mission; si l’Eglise, au nom de Dieu
lui-même, a souscrit me lettres de créance, me
siéraitil de manquer aux instructions qu’elle m’a
données et d’entendre, en un sens différent du
sien, le rôle qu’elle m’a confié?

‘Or, Messieurs, la sainte Eglise se croit investie du
droit absolu d’enseigner les hommes; elle se croit
dépositaire de la vérité, non pas de la
vérité fragmentaire, incomplète,
mêlée de certitude et d’hésitation, mais de
la vérité totale, complète, au point de vue
religieux. Bien plus, elle est si sûre de
l’infaillibilité que son Fondateur divin lui a
communiquée, comme la dot magnifique de leur indissoluble
alliance, que, même dans l’ordre naturel, scientifique ou
philosophique, moral ou politique, elle n’admet pas qu’un
système puisse être soutenu et adopté par des
chrétiens, s’il contredit à des dogmes
définis. Elle considère que la négation
volontaire et opiniâtre d’un seul point de sa doctrine rend
coupable du péché d’hérésie; et elle
pense que toute hérésie formelle, si on ne la
rejette pas courageusement avant de paraitre devant Dieu,
entraine avec soi la perte certaine de la grâce et de
l’éternité.’

The Bishop recalls those whom he addresses from the false
philosophy of the present to the philosophy of the past, and
foresees the triumph of the latter. ‘Avant que le
dix-neuvième siècle s’achève, la vieille
philosophie scolastique aura repris sa place dans la juste
admiration du monde. Il lui faudra pourtant bien du temps pour
guérir les maux de tout genre, causés par son
indigne rivale; et pendant de longues années encore, ce
nom de philosophie, le plus grand de la langue humaine
après celui de religion, sera suspect aux
âmes qui se souviendront de la science impie et
materialiste de Locke, de Condillac ou d’Helvétius.
L’heure actuelle est aux sciences naturelles: c’est maintenant
l’instrument de combat contre l’Eglise et contre toute foi
religieuse. Nous ne les redoutons pas.’ Further on the Bishop
warns his readers that everything can be abused. Poetry is good,
but in excess it may injure practical conduct. ‘Les
mathématiques sont excellentes: et Bossuet les a
louées “comme étant ce qui sert le plus à la
justesse du raisonnement;” mais si on s’accoutume exclusivement
à leur méthode, rien de ce qui appartient à
l’ordre moral ne parait plus pouvoir être
démontré; et Fénelon a pu parler de
l’ensorcellement et des attraits diaboliqes de la
geometrie.’

The learned Bishop thus finally accentuates the claims of the
Church:— ‘Comme le définissait le Pape
Léon X, au cinquième concile oecuménique de
Latran, “Le vrai ne peut pas être contraire à
lui-même: par conséquent, toute assertion contraire
à une vérité de foi
révélée est nécessairement et
absolument fausse.” Il suit de là que, sans entrer dans
l’examen scientifique de telle ou telle question de physiologie,
mais par la seule certitude de nos dogmes, nous pouvons juger du
sort de telle ou telle hypothèse, qui est une machine de
guerre anti-chrétienne plutôt qu’une conquête
sérieuse sur les secrets et les mystères de la
nature… C’est un dogme que l’homme a été
formé et faconné des mains de Dieu. Donc il est
faux, hérétique, contraire à la
dignité du Créateur et offensant pour son
chef-d’oeuvre, de dire que l’homme constitue la
septième espèce des singes…
Hérésie encore de dire que le genre humain n’est
pas sorti d’un seul couple, et qu’on y peut compter
jusqu’à douze races distinctes!’

—–

The course of life upon earth, as far as Science can see, has
been one of amelioration — a steady advance on the whole
from the lower to the higher. The continued effort of animated
nature is to improve its condition and raise itself to a loftier
level. In man improvement and amelioration depend largely upon
the growth of conscious knowledge, by which the errors of
ignorance are continually moulted, and truth is organised. It is
the advance of knowledge that has given a materialistic colour to
the philosophy of this age. Materialism is therefore not a thing
to be mourned over, but to be honestly considered —
accepted if it be wholly true, rejected if it be wholly false,
wisely sifted and turned to account if it embrace a mixture of
truth and error. Of late years the study of the nervous system,
and its relation to thought and feeling, have profoundly occupied
enquiring minds. It is our duty not to shirk — it ought
rather to be our privilege to accept — the established
results of such enquiries, for here assuredly our ultimate weal
depends upon our loyalty to the truth. Instructed as to the
control which the nervous system exercises over man’s moral and
intellectual nature, we shall be better prepared, not only to
mend their manifold defects, but also to strengthen and purify
both. Is mind degraded by this recognition of its dependence?
Assuredly not. Matter, on the contrary, is raised to the level it
ought to occupy, and from which timid ignorance would remove
it.

But the light is dawning, and it will become stronger as time
goes on. Even the Brighton “Church Congress” affords evidence of
this. From the manifold confusions of that assemblage my memory
has rescued two items, which it would fain preserve: the
recognition of a relation between Health and Religion, and the
address of the Rev. Harry Jones. Out of the conflict of vanities
his words emerge wholesome and strong, because undrugged by
dogma, coming directly from the warm brain of one who knows what
practical truth means, and who has faith in its vitality and
inherent power of propagation.

I wonder whether he is less effectual in his ministry than his
more embroidered colleagues? It surely behoves our teachers to
come to some definite understanding as to this question of
health; to see how, by inattention to it, we are defrauded,
negatively and positively: negatively, by the privation of that
‘sweetness and light’ which is the natural concomitant of
good health; positively, by the insertion into life of cynicism,
ill-temper, and a thousand corroding anxieties which good health
would dissipate. We fear and scorn ‘materialism.’ But he
who knew all about it, and could apply his knowledge, might
become the preacher of a new gospel. Not, however, through the
ecstatic moments of the individual does such knowledge come, but
through the revelations of science, in connection with the
history of mankind.

Why should the Roman Catholic Church call gluttony a mortal
sin? Why should fasting occupy a place in the disciplines of
religion? What is the meaning of Luther’s advice to the young
clergyman who came to him, perplexed with the difficulties of
predestination and election, if it be not that, in virtue of its
action upon the brain, when wisely applied, there is moral and
religious virtue even in a hydro-carbon? To use the old language,
food and drink are creatures of God, and have therefore a
spiritual value. Through our neglect of the monitions of a
reasonable materialism we sin and suffer daily. I might here
point to the train of deadly disorders over which science has
given modern society such control — disclosing the lair of
the material enemy, ensuring his destruction, and thus preventing
that moral squalor and hopelessness which habitually tread on the
heels of epidemics in the case of the poor.

Rising to higher spheres, the visions of Swedenborg, and the
ecstasy of Plotinus and Porphyry, are phases of that psychical
condition, obviously connected with the nervous system and state
of health, on which is based the Vedic doctrine of the absorption
of the individual into the universal soul. Plotinus taught the
devout how to pass into a condition of ecstasy. Porphyry
complains of having been only once united to God in eighty-six
years, while his master Plotinus had been so united six times in
sixty years. [Footnote: I recommend to the reader’s
particular attention Dr. Draper’s important work entitled,
‘History of the Conflict between Religion and Science’ (Messrs.
H. S. King and Co.)]
A friend who knew Wordsworth informs
me that the poet, in some of his moods, was accustomed to seize
hold of an external object to assure himself of his own bodily
existence. As states of consciousness such phenomena have an
undisputed reality, and a substantial identity; but they are
connected with the most heterogeneous objective conceptions. The
subjective experiences are similar, because of the similarity of
the underlying organisations.

But for those who wish to look beyond the practical facts,
there will always remain ample room for speculation. Take the
argument of the Lucretian introduced in the Belfast Address. As
far as I am aware, not one of my assailants has attempted to
answer it. Some of them, indeed, rejoice over the ability
displayed by Bishop Butler in rolling back the difficulty on his
opponent; and they even imagine that it is the Bishop’s own
argument that is there employed. But the raising of a new
difficulty does not abolish — does not even lessen —
the old one, and the argument of the Lucretian remains untouched
by anything the Bishop has said or can say.

—–

And here it may be permitted me to add a word to an important
controversy now going on: and which turns on the question: Do
states of consciousness enter as links into the chain of
antecedence and sequence, which give rise to bodily actions, and
to other states of consciousness; or are they merely by-products,
which are not essential to the physical processes going on in the
brain? Speaking for myself, it is certain that I have no power of
imagining states of consciousness, interposed between the
molecules of the brain, and influencing the transference of
motion among the molecules. The thought ‘eludes all mental
presentation;’ and hence the logic seems of iron strength which
claims for the brain an automatic action, uninfluenced by states
of consciousness. But it is, I believe, admitted by those who
hold the automaton-theory, that states of consciousness are
produced by the marshalling of the molecules of the brain: and
this production of consciousness by molecular motion is to me
quite as inconceivable on mechanical principles as the production
of molecular motion by consciousness. If, therefore, I reject one
result, I must reject both. I, however, reject neither, and thus
stand in the presence of two Incomprehensibles, instead of one
Incomprehensible. While accepting fearlessly the facts of
materialism dwelt upon in these pages, I bow my head in the dust
before that mystery of mind, which has hitherto defied its own
penetrative power, and which may ultimately resolve itself into a
demonstrable impossibility of self-penetration.

But the secret is an open one — the practical monitions
are plain enough, which declare that on our dealings with matter
depend our weal and woe, physical and moral. The state of mind
which rebels against the recognition of the claims of
‘materialism’ is not unknown to me. I can remember a time when I
regarded my body as a weed, so much more highly did I

prize the conscious strength and pleasure derived from moral
and religious feeling — which, I may add, was mine without
the intervention of dogma. The error was not an ignoble one, but
this did not save it from the penalty attached to error. Saner
knowledge taught me that the body is no weed, and that treated as
such it would infallibly avenge itself. Am I personally lowered
by this change of front? Not so. Give me their health, and there
is no spiritual experience of those earlier years — no
resolve of duty, or work of mercy, no work of self-renouncement,
no solemnity of thought, no joy in the life and aspects of nature
— that would not still be mine; and this without the least
reference or regard to any purely personal reward or punishment
looming in the future.

And now I have to utter a ‘farewell’ free from
bitterness to all my readers; thanking my friends for a sympathy
more steadfast, I would fain believe, if less noisy, than the
antipathy of my foes; and commending to these a passage from
Bishop Butler, which they have either not read or failed to lay
to heart. ‘It seems,’ saith the Bishop, ‘that men
would be strangely headstrong and self-willed, and disposed to
exert themselves with an impetuosity which would render society
insupportable, and the living in it impracticable, were it not
for some acquired moderation and self-government, some aptitude
and readiness in restraining themselves, and concealing their
sense of things.’

.

.

.

.

——————–

.

.


XI. THE REV. JAMES MARTINEAU AND THE BELFAST ADDRESS.

[Footnote:
Fortnightly Review.]

PRIOR to the publication of the Fifth Edition of these
‘Fragments’ my attention had been directed by several
estimable, and indeed eminent, persons, to an essay by the Rev.
James Martineau, as demanding serious consideration at my hands.
I tried to give the essay the attention claimed for it, and
published my views of it as an Introduction to Part 11. of the
‘Fragments.’ I there referred, and here again refer with
pleasure, to the accord subsisting between Mr. Martineau and
myself on certain points of biblical Cosmogony. ‘In so
far,’ says he, ‘as Church belief is still committed to a given
Cosmogony and natural history of man, it lies open to scientific
refutation.’ And again: ‘It turns out that with the sun and
moon and stars, and in and on the earth, before and after the
appearance of our race, quite other things have happened than
those which the sacred Cosmogony recites.’ Once more: ‘The
whole history of the genesis of things Religion must surrender to
the Sciences.’ Finally, still more emphatically: ‘In the
investigation of the genetic order of things, Theology is an
intruder, and must stand aside.’ This expresses, only in words of
fuller pith, the views which I ventured to enunciate in Belfast.
‘The impregnable position of Science,’ I there say, ‘may be
stated in a few words. We claim, and we shall wrest from
Theology, the entire domain of Cosmological theory.’ Thus
Theology, so far as it is represented by Mr. Martineau, and
Science, so far as I understand it, are in absolute harmony
here.

But Mr. Martineau would have just reason to complain of me,
if, by partial citation, I left my readers under the impression
that the agreement between us is complete. At the opening of the
eighty-ninth Session of the Manchester New College, London, on
October 6, ‘1874, he, its principal, delivered an Address bearing
the title ‘Religion as affected by Modern Materialism;’ the
references and general tone of which make evident the depth of
its author’s discontent with my previous deliverance at Belfast.
I find it difficult to grapple with the exact grounds of this
discontent. Indeed, logically considered, the impression left
upon my mind by an essay of great aesthetic merit, containing
many passages of exceeding beauty, and many sentiments which none
but the pure in heart could utter as they are uttered here, is
vague and unsatisfactory. The author appears at times so brave
and liberal, at times so timid and captious, and at times, if I
dare say it, so imperfectly informed, regarding the position he
assails.

At the outset of his Address Mr. Martineau states with some
distinctness his ‘sources of religious faith.’ They are two
— the scrutiny of Nature’ and ‘the interpretation of
Sacred Books.’ It would have been a theme worthy of his
intelligence to have deduced from these two sources his religion
as it stands. But not another word is said about the ‘Sacred
Books.’ Having swept with the besom of Science various
‘books’ contemptuously away, he does not define the Sacred
residue; much less give us the reasons why he deems them sacred.
[Footnote: Mr. Martineau’s use of the term ‘sacred’ is
unintentionally misleading. In his later essays we are taught
that he does not mean to restrict it to the Bible. He does not,
however, mention the ‘books’ beyond those of the Bible to which
he would apply the term. 1879.]
His references to
‘Nature,’ on the other hand, are magnificent tirades against
Nature, intended, apparently, to show the wholly abominable
character of man’s antecedents if the theory of evolution be
true. Here also his mood lacks steadiness. While joyfully
accepting, at one place, ‘the widening space, the deepening
vistas of time, the detected marvels of physiological structure,
and the rapid filling-in of the missing links in the chain of
organic life,’ he falls, at another, into lamentation and
mourning over the very theory which renders ‘organic life’
‘a chain.’ He claims the largest liberality for his sect,
and avows its contempt for the dangers of possible discovery. But
immediately afterwards he damages the claim, and ruins all
confidence in the avowal. He professes sympathy with modern
Science, and almost in the same breath he treats, or certainly
will be understood to treat, the Atomic Theory, and the doctrine
of the Conservation of Energy, as if they were a kind of
scientific thimble-riggery.

His ardour, moreover, renders him inaccurate causing him to
see discord between scientific men where nothing but harmony
reigns. In his celebrated Address to the Congress of German
Naturforscher, delivered at Leipzig, three years ago, Du
Bois-Reymond speaks thus: ‘What conceivable connection subsists
between definite movements of definite atoms in my brain, on the
one hand, and on the other hand such primordial, indefinable,
undeniable, facts as these: I feel pain or pleasure; I experience
a sweet taste, or smell a rose, or hear an organ, or see
something red. …It is absolutely and for ever
inconceivable that a number of carbon, hydrogen, nitrogen, and
oxygen atoms should be otherwise than indifferent as to their own
position and motion, past, present, or future. It is utterly
inconceivable how consciousness should result from their joint
action.’

This language, which was spoken in 1872, Mr. Martineau
‘freely’ translates, and quotes against me. The act is due to
misapprehension. Evidence is at hand to prove that I employed
similar language twenty years ago. It is to be found in the
‘Saturday Review’ for 1860; but a sufficient illustration of the
agreement between my friend Du Bois-Reymond and myself, is
furnished by the discourse on ‘Scientific Materialism,’
delivered in 1868, then widely circulated, and reprinted here.
The reader who compares the two discourses will see that the same
line of thought is pursued in both, and that perfect agreement
reigns between my friend and me. In the very Address he
criticises, Mr. Martineau might have seen that precisely the same
position is maintained. A quotation will prove this :—
‘Thus far,’ I say, ‘our way is clear, but now comes
my difficulty. Your atoms are individually without sensation,
much more are they without intelligence. May I ask you, then, to
try your hand upon this problem? Take your dead hydrogen atoms,
your dead oxygen atoms, your dead carbon atoms, your dead
nitrogen atoms, your dead phosphorus atoms, and all the other
atoms, dead as grains of shot, of which the brain is formed.
Imagine them separate and sensationless; observe them running
together and forming all imaginable combinations. This, as a
purely mechanical process, is seeable by the mind. But can you
see, or dream, or in any way imagine, how out of that mechanical
act, and from these individually dead atoms, sensation, thought,
and emotion are to rise? Are you likely to extract Homer out of
the rattling of dice, or the Differential Calculus out of the
clash of billiard balls? … I can follow a particle of musk
until it reaches the olfactory nerve; I can follow the waves of
sound until their tremors reach the water of the labyrinth, and
set the otoliths and Corti’s fibres in motion; I can also
visualise the waves of aether as they cross the eye and hit the
retina. Nay, more, I am able to pursue to the central organ the
motion thus imparted at the periphery, and to see in idea the
very molecules of the brain thrown into tremors. My insight is
not baffled by these physical processes. What baffles and
bewilders me is the notion that from these physical tremors
things so utterly incongruous with them as sensation, thought,
and emotion can be derived.’ It is only a complete
misapprehension of our true relationship that could induce Mr.
Martineau to represent Du Bois-Reymond and myself as opposed to
each other.

‘The affluence of illustration,’ writes an able and
sympathetic reviewer of this essay, in the ‘New York
Tribune,’ ‘in which Mr. Martineau delights often impairs
the distinctness of his statements by diverting the attention of
the reader from the essential points of his discussion to the
beauty of his imagery, and thus diminishes their power of
conviction. ‘To the beauties here referred to I bear willing
testimony; but the reviewer is strictly just in his estimate of
their effect upon my critic’s logic. The ‘affluence of
illustration,’ and the heat, and haze, and haste, generated by
its reaction upon Mr. Martineau’s own mind, often produce
vagueness where precision is the one thing needful — poetic
fervour where we require judicial calm; and practical unfairness
where the strictest justice ought to be, and I willingly believe
is meant to be, observed.

In one of his nobler passages Mr. Martineau tells us how the
pupils of his college have been educated hitherto: ‘They have
been trained under the assumptions (1) that the Universe which
includes us and folds us round is the life-dwelling of an Eternal
Mind; (2) that the world of our abode is the scene of a moral
government, incipient but not complete; and (3) that the upper
zones of human affection, above the clouds of self and passion,
take us into the sphere of a Divine Communion. Into this
over-arching scene it is that growing thought and enthusiasm have
expanded to catch their light and fire.’

Alpine summits seem to kindle above us as we read these
glowing words; we see their beauty and feel their life. At the
close of one of the essays here printed, [Footnote:
‘Scientific Use of the Imagination.’]
I thus refer to the
‘Communion’ which Mr. Martineau calls ‘Divine’: “Two things,”
said Immanuel Kant, “fill me with awe — the starry heavens,
and the sense of moral responsibility in man.” And in his hours
of health and strength and sanity, when the stroke of action has
ceased, and the pause of reflection has set in, the scientific
investigator finds himself overshadowed by the same awe. Breaking
contact with the hampering details of earth, it associates him
with a power which gives fulness and tone to his existence, but
which he can neither analyse nor comprehend. Though ‘knowledge’
is here disavowed, the ‘feelings’, of Mr. Martineau and myself
are, I think, very much alike. He, nevertheless, censures me
— almost denounces me — for referring Religion to the
region of Emotion. Surely he is inconsistent here. The foregoing
words refer to an inward hue or temperature, rather than to an
external object of thought. When I attempt to give the Power
which I see manifested in the Universe an objective form,
personal or otherwise, it slips away from me, declining all
intellectual manipulation. I dare not, save poetically, use the
pronoun ‘He’ regarding it; I dare not call it a ‘Mind;’ I refuse
to call it even a ‘Cause.’ Its mystery overshadows me; but it
remains a mystery, while the objective frames which some of my
neighbours try to make it fit, seem to me to distort and
desecrate it.

It is otherwise with Mr. Martineau, and hence his discontent.
He professes to know where I only claim to feel. He could make
his contention good against me if, by a process of verification,
he would transform his assumptions into ‘objective knowledge.’
But he makes no attempt to do so. They remain assumptions from
the beginning of his Address to its end. And yet he frequently
uses the word ‘unverified,’ as if it were fatal to the position
oh which its incidence falls. ‘The scrutiny of Nature’ is one of
his sources of ‘religious faith:’ what logical foothold does that
scrutiny furnish, on which any one of the foregoing three
assumptions could be planted? Nature, according to his picturing,
is base and cruel: what is the inference to be drawn regarding
its Author? If Nature be ‘red in tooth and claw,’ who is
responsible? On a Mindless nature Mr. Martineau pours the full
torrent of his gorgeous invective; but could the ‘assumption’ of
‘an Eternal Mind’ — even of a Beneficent Eternal Mind
— render the world objectively a whit less mean and ugly
than it is? Not an iota. It is man’s feelings, and not external
phenomena, that are influenced by the assumption. It adds not a
ray of light nor a strain of music to the objective sum of
things. It does not touch the phenomena of physical nature
— storm, flood, or fire — nor diminish by a pang the
bloody combats of the animal world. But it does add the glow of
religious emotion to the human soul, as represented by Mr.
Martineau. Beyond this I defy him to go; and yet he rashly
— it might be said petulantly — kicks away the only
philosophic foundation on which it is possible for him to build
his religion.

He twits incidentally the modern scientific interpretation of
nature because of its want of cheerfulness. Let the new future,’
he says, ‘preach its own gospel, and devise, if it can, the
means of making the tidings glad.’ This is a common argument:
‘If you only knew the comfort of belief!’ My reply is
that I choose the nobler part of Emerson, when, after various
disenchantments, he exclaimed, ‘I covet truth!’ The gladness of
true heroism visits the heart of him who is really competent to
say this. Besides, ‘gladness’ is an emotion, and Mr.
Martineau theoretically scorns the emotional. I am not, however,
acquainted with a writer who draws more largely upon this source,
while mistaking it for something objective. ‘To reach the
Cause,’ he says, ‘there is no need to go into the past, as
though being missed here, He could be found there. But when once
He has been apprehended by the proper organs of divine
apprehension, the whole life of Humanity is recognised as the
scene of His agency.’ That Mr. Martineau should have lived so
long, thought so much, and failed to recognise the entirely
subjective character of this creed, is highly instructive. His
‘proper organs of divine apprehension ‘ — given, we
must assume, to Mr. Martineau and his pupils, but denied to many
of the greatest intellects and noblest men in this and other ages
— lie at the very core of his emotions.

In fact, it is when Mr. Martineau is most purely emotional
that he scorns the emotions; it is when he is most purely
subjective that he rejects subjectivity. He pays a just and
liberal tribute to the character of John Stuart Mill. But in the
light of Mill’s philosophy, benevolence, honour, purity, having
‘shrunk into mere unaccredited subjective susceptibilities, have
lost all support from Omniscient approval, and all presumable
accordance with the reality of things.’ If Mr. Martineau had
given them any inkling of the process by which he renders the
‘subjective susceptibilities’ objective, or how he arrives
at an objective ground of ‘Omniscient approval,’ gratitude from
his pupils would have been his just meed. But, as it is, he
leaves them lost in an iridescent cloud of words, after exciting
a desire which he is incompetent to appease.

‘We are,’ he says, in another place, ‘for ever shaping
our representations of invisible things into forms of definite
opinion, and throwing them to the front, as if they were the
photographic equivalent of our real faith. It is a delusion which
affects us all. Yet somehow the essence of our religion never
finds its way into these frames of theory: as we put them
together it slips away, and, if we turn to pursue it, still
retreats behind; ever ready to work with the will, to unbind and
sweeten the affections, and bathe the life with reverence, but
refusing to be seen, or to pass from a divine hue of thinking
into a human pattern of thought.’ This is very beautiful, and
mainly so because the man who utters it obviously brings it all
out of the treasury of his own heart. But the ‘hue’ and ‘pattern’
here so finely spoken of, the former refusing to pass into the
latter, are neither more nor less than that ’emotion,’ on
the one hand, and that ‘objective knowledge,’ on the other,
which have drawn this suicidal fire from Mr. Martineau’s
battery.

I now come to one of the most serious portions of Mr.
Martineau’s pamphlet — serious far less on account of its
‘personal errors,’ than of its intrinsic gravity, though its
author has thought fit to give it a witty and sarcastic tone. He
analyses and criticises ‘the materialist doctrine, which,
in our time, is proclaimed with so much pomp, and resisted with
so much passion. “Matter is all I want,” says the physicist;
“give me its atoms alone, and I will explain the universe.”‘ It
is thought, even by Mr. Martineau’s intimate friends, that in
this pamphlet he is answering me. I must therefore ask the reader
to contrast the foregoing travesty with what I really do say
regarding atoms: ‘I do not think that he [the materialist]
is entitled to say that his molecular groupings and motions
explain everything. In reality, they explain nothing. The utmost
he can affirm is the association of two classes of phenomena, of
whose real bond of union he is in absolute ignorance.’
[Footnote: Address on ‘Scientific Materialism.’]
This is very different from saying, ‘Give me its atoms
alone, and I will explain the universe.’ Mr. Martineau continues
his dialogue with the physicist: ‘”Good,” he says; “take as many
atoms as you please. See that they have all that is requisite to
Body [a metaphysical B], being homogeneous extended solids.”
“That is not enough,” his physicist replies; “it might do for
Democritus and the mathematicians, but I must have something
more. The atoms must not only be in motion, and of various
shapes, but also of as many kinds as there are chemical elements;
for how could I ever get water if I had only hydrogen elements to
work with?” “So be it,” Mr. Martineau consents to answer, “only
this is a considerable enlargement of your specified datum
[where, and by whom specified?] — in fact, a conversion of
it into several; yet, even at the cost of its monism [put into it
by Mr. Martineau], your scheme seems hardly to gain its end; for
by what manipulation of your resources will you, for example,
educe Consciousness?”‘

This reads like pleasantry, but it deals with serious things.
For the last seven years the question here proposed by Mr.
Martineau, and my answer to it, have been accessible to all. The
question, in my words, is briefly this: ‘A man can say, “I feel,
I think, I love,” but how does consciousness infuse itself into
the problem?’ And here is my answer: The passage from the physics
of the brain to the corresponding facts of consciousness is
unthinkable. Granted that a definite thought and a definite
molecular action in the brain occur simultaneously; we do not
possess the intellectual organ, nor apparently any rudiment of
the organ, which would enable us to pass, by a process of
reasoning, from the one to the other. They appear together, but
we do not know why. Were our minds and senses so expanded,
strengthened, and illuminated, as to enable us to see and feel
the very molecules of the brain; were we capable of following all
their motions, all their groupings, all their electric
discharges, if such there be; and were we intimately acquainted
with the corresponding states of thought and feeling, we should
be as far as ever from the solution of the problem, “How are
these physical processes connected with the facts of
consciousness? “The chasm between the two classes of phenomena
would still remain intellectually impassable.” [Footnote:
Bishop Butler’s reply to the Lucretian in the ‘Belfast Address’
is all in the same strain.]

Compare this with the answer which Mr. Martineau puts into the
mouth of his physicist, and with which I am generally credited by
Mr. Martineau’s readers, both in England and America — ‘”It
[the problem of consciousness] does not daunt me at all. Of
course you understand that all along my atoms have been affected
by gravitation and polarity; and now I have only to insist with
Fechner on a difference among molecules: there are the inorganic,
which can change only their place, like the particles in an
undulation; and there are the organic, which can change their
order
, as in a globule that turns itself inside out. With an
adequate number of these our problem will be manageable.”
“Likely enough,” we may say [“entirely unlikely,” say I], “seeing
how careful you are to provide for all emergencies; and if any
hitch should occur in the next step, where you will have to pass
from mere sentiency to thought and will, you can again look in
upon your atoms, and fling among them a handful of Leibnitz’s
monads, to serve as souls in little, and be ready, in a latent
form, with that Vorstellungs-faehigkeit which our picturesque
interpreters of nature so much prize.”‘

‘But surely,’ continues Mr. Martineau, ‘you
must observe that this “matter” of yours alters its style with
every change of service: starting as a beggar with scarce a rag
of “property” to cover its bones, it turns up as a prince when
large undertakings are wanted. “We must radically change our
notions of matter,” says Professor Tyndall; and then, he ventures
to believe, it will answer all demands, carrying “the promise and
potency of all terrestrial life.” If the measure of the required
“change in our notions” had been specified, the proposition would
have had a real meaning, and been susceptible of a test. It is
easy travelling through the stages of such an hypothesis; you
deposit at your bank a round sum ere you start, and, drawing on
it piecemeal at every pause, complete your grand tour without a
debt.’

The last paragraph of this argument is forcibly and ably
stated. On it I am willing to try conclusions with Mr. Martineau.
I may say, in passing, that I share his contempt for the
picturesque interpretation of nature, if accuracy of vision be
thereby impaired. But the term Vorstellungs-faehigkeit, as used
by me, means the power of definite mental presentation, of
attaching to words the corresponding objects of thought, and of
seeing these in their proper relations, without the interior haze
and soft penumbral borders which the theologian loves. To this
mode of interpreting nature’ I shall to the best of my ability
now adhere.

Neither of us, I trust, will be afraid or ashamed to begin at
the alphabet of this question. Our first effort must be to
understand each other, and this mutual understanding can only be
ensured by beginning low down. Physically speaking, however, we
need not go below the sea-level. Let us then travel in company to
the Caribbean Sea, and halt upon the heated water. What is that
sea, and what is the sun that heats it? Answering for myself, I
say that they are both matter. I fill a glass with the sea-water
and expose it on the deck of the vessel; after some time the
liquid has all disappeared, and left a solid residue of salt in
the glass behind. We have mobility, invisibility — apparent
annihilation. In virtue of

The glad and secret aid
The sun unto the ocean paid,

the water has taken to itself wings and flown off as vapour.
From the whole surface of the Caribbean Sea such vapour is
rising: and now we must follow it — not upon our legs,
however, nor in a ship, nor even in a balloon, but by the mind’s
eye — in other words, by that power of Vorstellung which
Mr. Martineau knows so well, and which he so justly scorns when
it indulges in loose practices.

Compounding, then, the northward motion of the vapour with the
earth’s axial rotation, we track our fugitive through the higher
atmospheric regions, obliquely across the Atlantic Ocean to
Western Europe, and on to our familiar Alps. Here another
wonderful metamorphosis occurs. Floating on the cold calm air,
and in presence of the cold firmament, the vapour condenses, not
only to particles of water, but to particles of crystalline
water. These coalesce to stars of snow, which fall upon the
mountains in forms so exquisite that, when first seen, they never
fail to excite rapture. As to beauty, indeed, they put the work
of the lapidary to shame, while as to accuracy they render
concrete the abstractions of the geometer. Are these crystals
‘matter’? Without presuming to dogmatise, I answer for myself in
the affirmative.

Still, a formative power has obviously here come into play
which did not manifest itself in either the liquid or the vapour.
The question now is, Was not the power ‘potential’ in both
of them, requiring only the proper conditions of temperature to
bring it into action? Again I answer for myself in the
affirmative. I am, however, quite willing to discuss with Mr.
Martineau the alternative hypothesis, that an imponderable
formative soul unites itself with the substance after its escape
from the liquid state. If he should espouse this hypothesis, then
I should demand of him an immediate exercise of that
Vorstellungs-faehigkeit, with which, in my efforts to think
clearly, I can never dispense. I should ask, At what moment did
the soul come in? Did it enter at once or by degrees; perfect
from the first, or growing and perfecting itself
contemporaneously with its own handiwork? I should also ask
whether it is localised or diffused? Does it move about as a
lonely builder, putting the bits of solid water in their places
as soon as the proper temperature has set in? or is it
distributed through the entire mass of the crystal? If the
latter, then the soul has the shape of the crystal; but if the
former, then I should enquire after its shape. Has it legs or
arms? If not, I would ask it to be made clear to me how a thing
without these appliances can act so perfectly the part of a
builder? (I insist on definition, and ask unusual questions, if
haply I might thereby banish unmeaning words.) What were the
condition and residence of the soul before it joined the crystal?
What becomes of it when the crystal is dissolved? Why should a
particular temperature be needed before it can exercise its
vocation? Finally, is the problem before us in any way simplified
by the assumption of its existence? I think it probable that,
after a full discussion of the question, Mr. Martineau would
agree with me in ascribing the building power displayed in the
crystal to the bits of water themselves. At all events, I should
count upon his sympathy so far as to believe that he would
consider any one unmannerly who would denounce me for rejecting
this notion of a separate soul, and for holding the snow-crystal
to be matter.’

But then what an astonishing addition is here made to the
powers of matter! Who would have dreamt, without actually seeing
its work, that such a power was locked up in a drop of water? All
that we needed to make the action of the liquid intelligible was
the assumption of Mr. Martineau’s ‘homogeneous extended atomic
solids,’ smoothly gliding over one another. But had we supposed
the water to be nothing more than this, we should have
ignoran defrauded it of an intrinsic architectural power, which the
art of man, even when pushed to its utmost degree of refinement,
is incompetent to imitate. I would invite Mr. Martineau to
consider how inappropriate his figure of a fictitious bank
deposit becomes under these circumstances. The ‘account
current’ of matter receives nothing at my hands which could be
honestly kept back from it. If, then, ‘Democritus and the
mathematicians’ so defined matter as to exclude the powers here
proved to belong to it, they were clearly wrong, and Mr.
Martineau, instead of twitting me with my departure from them,
ought rather to applaud me for correcting them. [Footnote:
Definition implies previous examination of the object defined,
and is open to correction or modification as knowledge of the
object increases. Such increased knowledge has radically changed
our conceptions of the luminiferous aether, converting its
vibrations from longitudinal into transverse. Such changes also
Mr. Martineau’s conceptions of matter are doomed to
undergo.]

The reader of my small contributions to the literature which
deals with the overlapping margins of Science and Theology, will
have noticed how frequently I quote Mr. Emerson. I do so mainly
because in him we have a poet and a profoundly religious man, who
is really and entirely undaunted by the discoveries of Science,
past, present, or prospective. In his case Poetry, with the joy
of a bacchanal, takes her graver brother Science by the hand, and
cheers him with immortal laughter. By Emerson scientific
conceptions are continually transmuted into the finer forms and
warmer hues of an ideal world. Our present theme is touched upon
in the lines —

The journeying atoms, primordial wholes
Firmly draw, firmly drive by their animate poles.

As regards veracity and insight these few words outweigh, in
my estimation, all the formal learning expended by Mr. Martineau
in those disquisitions on Force, where he treats the physicist as
a conjuror, and speaks so wittily of atomic polarity. In fact,
without this notion of polarity — this ‘drawing’ and
‘driving’ — this attraction and repulsion, we stand as
stupidly dumb before the phenomena of Crystallisation as a
Bushman before the phenomena of the Solar System. The genesis and
growth of the notion I have endeavoured to make clear in my third
Lecture on Light, and in the article on ‘Matter and Force’
published in this volume.

Our further course is here foreshadowed. A Sunday or two ago I
stood under an oak planted by Sir John Moore, the hero of
Corunna. On the ground near the tree little oaklets were
successfully fighting for life with the surrounding vegetation.
The acorns had dropped into the friendly soil, and this was the
result of their interaction. What is the acorn? what the earth?
and what the sun, without whose heat and light the tree could not
become a tree, however rich the soil, and however healthy the
seed? I answer for myself as before — all ‘matter.’
And the heat and light which here play so potent a part are
acknowledged to be motions of matter. By taking something much
lower down in the vegetable kingdom than the oak, we might
approach much more nearly to the case of crystallisation already
discussed; but this is not now necessary.

If, instead of conceding the sufficiency of matter here, Mr.
Martineau should fly to the hypothesis of a vegetative soul, all
the questions before asked in relation to the snow-star become
pertinent. I would invite him to go over them one by one, and
consider what replies he will make to them. He may retort by
asking me, ‘Who infused the principle of life into the
tree?’ I say, in answer, that our present question is not this,
but another — not who made the tree, but what is it? Is
there anything besides matter in the tree? If so, what, and
where? Mr. Martineau may have begun by this time to discern that
it is not ‘picturesqueness,’ but cold precision, that my
Vorstellungs-faehigkeit demands. How, I would ask, is this
vegetative soul to be presented to the mind? where did it
flourish before the tree grew? and what will become of it when
the tree is sawn into planks, or consumed in fire?

Possibly Mr. Martineau may consider the assumption of this
soul to be as untenable and as useless as I do. But then if the
power to build a tree be conceded to pure matter, what an amazing
expansion of our notions of the ‘potency of matter’ is
implied in the concession’ Think of the acorn, of the earth, and
of the solar light and heat — was ever such necromancy
dreamt of as the production of that massive trunk, those swaying
boughs and whispering leaves, from the interaction of these three
factors? In this interaction, moreover, consists what we call
life. It will be seen that I am not in the least insensible to
the wonder of the tree; nay, I should not be surprised if, in the
presence of this wonder, I feel more perplexed and overwhelmed
than Mr. Martineau himself.

Consider it for a moment. There is an experiment, first made
by Wheatstone, where the music of a piano is transferred from its
sound-board, through a thin wooden rod, across several silent
rooms in succession, and poured out at a distance from the
instrument. The strings of the piano vibrate, not singly, but ten
at a time. Every string subdivides, yielding not one note, but a
dozen. All these vibrations and subvibrations are crowded
together into a bit of deal not more than a quarter of a square
inch in section. Yet no note is lost. Each vibration asserts its
individual rights; and all are, at last, shaken forth into the
air by a second sound-board, against which the distant end of the
rod presses. Thought ends in amazement when it seeks to realise
the motions of that rod as the music flows through it. I turn to
my tree and observe its roots, its trunk, its branches, and its
leaves. As the rod conveys the music, and yields it up to the
distant air, so does the trunk convey the matter and the motion
— the shocks and pulses and other vital actions —
which eventually emerge in the umbrageous foliage of the tree. I
went some time ago through the greenhouse of a friend. He had
ferns from Ceylon, the branches of which were in some cases not
much thicker than an ordinary pin — hard, smooth, and
cylindrical — often leafless for a foot or more. But at the
end of every one of them the unsightly twig unlocked the
exuberant beauty hidden within it, and broke forth into a mass of
fronds, almost large enough to fill the arms. We stand here upon
a higher level of the wonderful: we are conscious of a music
subtler than that of the piano, passing unheard through these
tiny boughs, and issuing in what Mr. Martineau would opulently
call the ‘clustered magnificence’ of the leaves. Does it
lessen my amazement to know that every cluster, and every leaf
— their form and texture — lie, like the music in the
rod, in the molecular structure of these apparently insignificant
stems? Not so. Mr. Martineau weeps for’ the beauty of the flower
fading into a necessity.’ I care not whether it comes to me
through necessity or through freedom, my delight in it is all the
same. I see what he sees with a wonder superadded. To me, as to him,
not even Solomon in all his glory was arrayed like
one of these.

I have spoken above as if the assumption of a soul would save
Mr. Martineau from the inconsistency of crediting pure matter
with the astonishing building power displayed in crystals and
trees. This, however, would not be the necessary result; for it
would remain to be proved that the soul assumed is not itself
matter. When a boy I learnt from Dr. Watts that the souls of
conscious brutes are mere matter. And the man who would claim for
matter the human soul itself, would find himself in very orthodox
company. ‘All that is erected,’ says Fauste, a famous
French bishop of the fifth century, ‘is matter. The soul occupies
a place; it is enclosed in a body; it quits the body at death,
and returns to it at the resurrection, as in the case of Lazarus;
the distinction between Hell and Heaven, between eternal
pleasures and eternal pains, proves that, even after death, souls
occupy a place and are corporeal. God only is incorporeal.’
Tertullian, moreover, was quite a physicist in the definiteness
of his conceptions regarding the soul. ‘The materiality of the
soul,’ he says, ‘is evident from the evangelists. A human
soul is there expressly pictured as suffering in hell; it is
placed in the middle of a flame, its tongue feels a cruel agony,
and it implores a drop of water at the hands of a happier soul.
Wanting materiality,’ adds Tertullian, ‘all this
would be without meaning
.’ [Footnote: The foregoing
extracts, which M. Alglave recently brought to light for the
benefit of the Bishop of Orleans, are taken from the sixth
Lecture of the ‘Cours d’Histoire Moderns’ of that most
orthodox of statesmen, M. Guizot. ‘I could multiply,’ continues
M. Guizot, ‘these citations to infinity, and they prove that in
the first centuries of our era the materiality of the soul was an
opinion not only permitted, but dominant.’ Dr. Moriarty, and the
synod which he recently addressed, obviously forget their own
antecedents. Their boasted succession from the early Church
renders them the direct offspring of a ‘materialism’ more
‘brutal’ than any ever enunciated by me.]

.

I have glanced at inorganic nature — at the sea, and the
sun, and the vapour, and the snow-flake, and at organic nature as
represented by the fern and the oak. That same sun which warmed
the water and liberated the vapour, exerts a subtler power on the
nutriment of the tree. It takes hold of matter wholly unfit for
the purposes of nutrition, separates its nutritive from its
non-nutritive portions, gives, the former to the vegetable, and
carries the others away. Planted in the earth, bathed by the air,
and tended by the sun, the tree is traversed by its sap, the
cells are formed, the woody fibre is spun, and the whole is woven
to a texture wonderful even to the naked eye, but a million-fold
more so to microscopic vision. Does consciousness mix in any way
with these processes? No man can tell. Our only ground for a
negative conclusion is the absence of those outward
manifestations from which feeling is usually inferred. But even
these are not entirely absent. In the greenhouses of Kew we may
see that a leaf can close, in response to a proper stimulus, as
promptly as the human fingers themselves; and while there Dr.
Hooker will tell us of the wondrous fly-catching and
fly-devouring power of the Dionaea. No man can say that the
feelings of the animal are not represented by a drowsier
consciousness in the vegetable world. At all events, no line has
ever been drawn between the conscious and the unconscious; for
the vegetable shades into the animal by such fine gradations,
that is impossible to say where the one ends and the other
begins.

In all such enquiries we are necessarily limited by our own
powers: we observe what our senses, armed with the aids furnished
by Science, enable us to observe; nothing more. The evidences as
to consciousness in the vegetable world depend wholly upon our
capacity to observe and weigh them. Alter the capacity, and the
evidence would alter too. Would that which to us is a total
absence of any manifestation of consciousness be the same to a
being with our capacities indefinitely multiplied? To such a
being I can imagine not only the vegetable, but the mineral
world, responsive to the proper irritants, the response differing
only in degree from those exaggerated manifestations, which, in
virtue of their magnitude, appeal to our weak powers of
observation.

Our conclusion, however, must be based, not on powers that we
imagine, but upon those that we possess. What do they reveal? As
the earth and atmosphere offer themselves as the nutriment of the
vegetable world, so does the latter, which contains no
constituent not found in inorganic nature, offer itself to the
animal world. Mixed with certain inorganic substances —
water, for example — the vegetable constitutes, in the long
run, the sole sustenance of the animal. Animals may be divided
into two classes, the first of which can utilise the vegetable
world immediately, having chemical forces strong enough to cope
with its most refractory parts; the second class use the
vegetable world mediately; that is to say, after its finer
portions have been extracted and stored up by the first. But in
neither class have we an atom newly created. The animal world is,
so to say, a distillation through the vegetable world from
inorganic nature.

From this point of view all three worlds would constitute a
unity, in which I picture life as immanent everywhere. Nor am I
anxious to shut out the idea that the life here spoken of, may be
but a subordinate part and function of a Higher Life, as the
living moving blood is subordinate to the living man. I resist no
such idea as long as it is not dogmatically imposed. Left for the
human mind freely to operate upon, the idea has ethical vitality;
but, stiffened into a dogma, the inner force disappears, and the
outward yoke of a usurping hierarchy takes its place.

The problem before us is, at all events, capable of definite
statement. We have on the one hand strong grounds for concluding
that the earth was once a molten mass. We now find it not only
swathed by an atmosphere, and covered by a sea, but also crowded
with living things. The question is, How were they introduced?
Certainty may be as unattainable here as Bishop Butler held it to
be in matters of religion; but in the contemplation of
probabilities the thoughtful mind is forced to take a side. The
conclusion of Science, which recognises unbroken causal
connection between the past and the present, would undoubtedly be
that the molten earth contained within it elements of life, which
grouped themselves into their present forms as the planet cooled.
The difficulty and reluctance encountered by this conception,
arise solely from the fact that the theologic conception obtained
a prior footing in the human mind. Did the latter depend upon
reasoning alone, it could not hold its ground for an hour against
its rival. But it is warmed into life and strength by associated
hopes and fears — and not only by these, which are more or
less mean, but by that loftiness of thought and feeling which
lifts its possessor above the atmosphere of self, and which the
theologic idea, in its nobler forms, has engendered in noble
minds.

Were not man’s origin implicated, we should accept without a
murmur the derivation of animal and vegetable life from what we
call inorganic nature. The conclusion of pure intellect points
this way and no other. But the purity is troubled by our
interests in this life, and by our hopes and fears regarding the
life to come. Reason is traversed by the emotions, anger rising
in the weaker heads to the height of suggesting that the
suppression of the enquirer by the arm of the law would be an act
agreeable to God, and serviceable to man. But this foolishness is
more than neutralised by the sympathy of the wise; and in England
at least, so long as the courtesy which befits an earnest theme
is adhered to, such sympathy is ever ready for an honest man.
None of us here need shrink from saying all that he has a right
to say. We ought, however, to remember that it is not only a band
of Jesuits, weaving their schemes of intellectual slavery, under
the innocent guise ‘of education,’ that we are opposing. Our foes
are to some extent of our own household, including not only the
ignorant and the passionate, but a minority of minds of high
calibre and culture, lovers of freedom moreover, who, though its
objective bull be riddled by logic, still find the ethic life of
their religion unimpaired. But while such considerations ought to
influence the form of our argument, and prevent it from ever
slipping out of the region of courtesy into that of scorn or
abuse, its substance, I think, ought to be maintained and
presented in unmitigated strength.

In the year 1855 the chair of philosophy in the University of
Munich happened to be filled by a Catholic priest of great
critical penetration, great learning, and great courage, who had
borne the brunt of battle long before Doellinger. His Jesuit
colleagues, he knew, inculcated the belief that every human soul
is sent into the world from God by a separate and supernatural
act of creation. In a work entitled the ‘Origin of the
Human Soul,’ Professor Frohschammer, the philosopher here alluded
to, was hardy enough to question this doctrine, and to affirm
that man, body and soul, comes from his parents, the act of
creation being, therefore, mediate and secondary only. The
Jesuits keep a sharp look out on all temerities of this kind; and
their organ, the ‘Civilità Cattolica,’ immediately pounced
upon Frohschammer. His book was branded as ‘pestilent,’
placed in the Index, and stamped with the condemnation of the
Church. [Footnote: King Maximilian II. brought Liebig to
Munich, he helped Helmholtz in his researches, and loved to
liberate and foster science. But through his liberal concession
of power to the Jesuits in the schools, he did far more damage to
the intellectual freedom of his country than his superstitious
predecessor Ludwig I. Priding himself on being a German Prince,
Ludwig would not tolerate the interference of the Roman party
with the political affairs of Bavaria.]
The Jesuit notion
does not err on the score of indefiniteness. According to it, the
Power whom Goethe does not dare to name, and whom Gassendi and
Clerk Maxwell present to us under the guise of a
‘Manufacturer’ of atoms, turns out annually, for England
and Wales alone, a quarter of a million of new souls. Taken in
connection with the dictum of Mr. Carlyle, that this annual
increment to our population are ‘mostly fools,’ but little profit
to the human heart seems derivable from this mode of regarding
the Divine operations.

But if the Jesuit notion be rejected, what are we to accept?
Physiologists say that every human being comes from an egg not
more than the 1/120th of an inch in diameter. Is this egg matter?
I hold it to be so, as much as the seed of a fern or of an oak.
Nine months go to the making of it into a man. Are the additions
made during this period of gestation drawn from matter? I think
so undoubtedly. If there be anything besides matter in the egg,
or in the infant subsequently slumbering in the womb, what is it?
The questions already asked with reference to the stars of snow
may be here repeated. Mr. Martineau will complain that I am
disenchanting the babe of its wonder; but is this the case? I
figure it growing in the womb, woven by a something not itself,
without conscious participation on the part of either father or
mother, and appearing in due time a living miracle, with all its
organs and all their implications. Consider the work accomplished
during these nine months in forming the eye alone — with
its lens, and its humours, and its miraculous retina behind.
Consider the ear with its tympanum, cochlea, and Corti’s organ
— an instrument of three thousand strings, built adjacent
to the brain, and employed by it to sift, separate, and
interpret, antecedent to all consciousness, the sonorous tremors
of the external world. All this has been accomplished, not only
without man’s contrivance, but without his knowledge, the secret
of his own organisation having been withheld from him since his
birth in the immeasurable past, until these latter days. Matter I
define as that mysterious thing by which all this is
accomplished. How it came to have this power is a question on
which I never ventured an opinion. If, then, Matter starts as
‘a beggar,’ it is, in my view, because the Jacobs of
theology have deprived it of its birthright. Mr. Martineau need
fear no disenchantment. Theories of evolution go but a short way
towards the explanation of this mystery; the Ages, let us hope,
will at length give us a Poet competent to deal with it
aright.

There are men, and they include amongst them some of the best
of the race of man, upon whose minds this mystery falls without
producing either warmth or colour. The ‘dry light’ of the
intellect suffices for them, and they live their noble lives
untouched by a desire to give the mystery shape or expression.
There are, on the other hand, men whose minds are warmed and
coloured by its presence, and who, under its stimulus, attain to
moral heights which have never been overtopped. Different
spiritual climates are necessary for the healthy existence of
these two classes of men; and different climates must be accorded
them. The history of humanity, however, proves the experience of
the second class to illustrate the most pervading need. The world
will have religion of some kind, even though it should fly for it
to the intellectual whoredom of ‘spiritualism.’ What is really
wanted is the lifting power of an ideal element in human life.
But the free play of this power must be preceded by its release
from the practical materialism of the present, as well as from
the torn swaddling bands of the past. It is now in danger of
being stupefied by the one, or strangled by the other. I look,
however, forward to a time when the strength, insight, and
elevation which now visit us in mere hints and glimpses, during
moments ‘of clearness and vigour,’ shall be the stable and
permanent possession of purer and mightier minds than ours
— purer and mightier, partly because of their deeper
knowledge of matter and their more faithful conformity to its
laws.

.

.

.

.

——————–

.

.

XII. FERMENTATION, & ITS
BEARINGS ON SURGERY & MEDICINE.

[Footnote: A
Discourse delivered before the Glasgow Science Lectures
Association, October 19, 1876.]

ONE of the most remarkable characteristics of the age in which
we live, is its desire and tendency to connect itself organically
with preceding ages — to ascertain how the state of things
that now is came to be what it is. And the more earnestly and
profoundly this problem is studied, the more clearly comes into
view the vast and varied debt which the world of to-day owes to
that fore-world, in which man by skill, valour, and well-directed
strength first replenished and subdued the earth. Our prehistoric
fathers may have been savages, but they were clever and observant
ones. They founded agriculture by the discovery and development
of seeds whose origin is now unknown. They tamed and harnessed
their animal antagonists, and sent them down to us as ministers,
instead of rivals in the fight for life. Later on, when the
claims of luxury added themselves to those of necessity, we find
the same spirit of invention at work. We have no historic account
of the first brewer, but we glean from history that his art was
practised, and its produce relished, more than two thousand years
ago. Theophrastus, who was born nearly four hundred years before
Christ, described beer as the wine of barley. It is extremely
difficult to preserve beer in a hot country, still, Egypt was the
land in which it was first brewed, the desire of man to quench
his thirst with this exhilarating beverage overcoming all the
obstacles which a hot climate threw in the way of its
manufacture.

Our remote ancestors had also learned by experience that wine
maketh glad the heart of man. Noah, we are informed, planted a
vineyard, drank of the wine, and experienced the consequences.
But, though wine and beer possess so old a history, a very few
years ago no man knew the secret of their formation. Indeed, it
might be said that until the present year no thorough and
scientific account was ever given of the agencies which come into
play in the manufacture of beer, of the conditions necessary to
its health, and of the maladies and vicissitudes to which it is
subject. Hitherto the art and practice of the brewer have
resembled those of the physician, both being founded on empirical
observation. By this is meant the observation of facts, apart
from the principles which explain them, and which give the mind
an intelligent mastery over them. The brewer learnt from long
experience the conditions, not the reasons, of success. But he
had to contend, and has still to contend, against unexplained
perplexities. Over and over again his care has been rendered
nugatory; his beer has fallen into acidity or rottenness, and
disastrous losses have been sustained, of which he has been
unable to assign the cause. It is the hidden enemies against
which the physician and the brewer have hitherto contended, that
recent researches are dragging into the light of day, thus
preparing the way for their final extermination.

—–

Let us glance for a moment at the outward and visible signs of
fermentation. A few weeks ago I paid a visit to a private still
in a Swiss chalet; and this is what I saw. In the peasant’s
bedroom was a cask with a very large bunghole carefully closed.
The cask contained cherries which had lain in it for fourteen
days. It was not entirely filled with the fruit, an air-space
being left above the cherries when they were put in. I had the
bung removed, and a small lamp dipped into this space. Its flame
was instantly extinguished. The oxygen of the air had entirely
disappeared, its place being taken by carbonic acid gas.
[Footnote: The gas which is exhaled from the lungs after
the oxygen of the air has done its duty in purifying the blood,
the same also which effervesces from soda water and
champagne.]
I tasted the cherries: they were very sour,
though when put into the cask they were sweet. The cherries and
the liquid associated with them were then placed in a copper
boiler, to which a copper head was closely fitted. From the head
proceeded a copper tube which passed straight through a vessel of
cold water, and issued at the other side. Under the open end of
the tube was placed a bottle to receive the spirit distilled. The
flame of small wood-splinters being applied to the boiler, after
a time vapour rose into the head, passed through the tube, was
condensed by the cold of the water, and fell in a liquid fillet
into the bottle. On being tasted, it proved to be that fiery and
intoxicating spirit known in commerce as Kirsch or
Kirschwasser.

The cherries, it should be remembered, were left to
themselves, no ferment of any kind being added to them. In this
respect what has been said of the cherry applies also to the
grape. At the vintage the fruit of the vine is placed in proper
vessels, and abandoned to its own action. It ferments, producing
carbonic acid; its sweetness disappears, and at the end of a
certain time the unintoxicating grape-juice is converted into
intoxicating wine. Here, as in the case of the cherries, the
fermentation is spontaneous — in what sense spontaneous
will appear more clearly by-and-by.

It is needless for me to tell a Glasgow audience that the
beer-brewer does not set to work in this way. In the first place
the brewer deals not with the juice of fruits, but with the juice
of barley. The barley having been steeped for a sufficient time
in water, it is drained and subjected to a temperature sufficient
to cause the moist grain to germinate; after which, it is
completely dried upon a kiln. It then receives the name of malt.
The malt is crisp to the teeth, and decidedly sweeter to the
taste than the original barley. It is ground, mashed up in warm
water, then boiled with hops until all the soluble portions have
been extracted; the infusion thus produced being called the wort.
This is drawn off, and cooled as rapidly as possible; then,
instead of abandoning the infusion, as the wine-maker does, to
its own action, the brewer mixes yeast with his wort, and places
it in vessels each with only one aperture open to the air. Soon
after the addition of the yeast, a brownish froth, which is
really new yeast, issues from the aperture, and falls like a
cataract into troughs prepared to receive it. This frothing and
foaming of the wort is a proof that the fermentation is
active.

Whence comes the yeast which issues so copiously from the
fermenting tub? What is this yeast, and how did the brewer become
possessed of it? Examine its quantity before and after
fermentation. The brewer introduces, say 10 cwts. of yeast; he
collects 40, or it may be 50, cwts. The yeast has, therefore,
augmented from four to five fold during the fermentation. Shall
we conclude that this additional yeast has been spontaneously
generated by the wort? Are we not rather reminded of that seed
which fell into good ground, and brought forth fruit, some thirty
fold, some sixty fold, some an hundred fold? On examination, this
notion of organic growth turns out to be more than a mere
surmise. In the year 1680, when the microscope was still in its
infancy, Leeuwenhoek turned the instrument upon this substance,
and found it composed of minute globules suspended in a liquid.
Thus knowledge rested until 1835, when Cagniard de la Tour in
France, and Schwann in Germany, independently, but animated by it
common thought, turned microscopes of improved definition and
heightened powers upon yeast, and found it budding and sprouting
before their eyes. The augmentation of the yeast alluded to above
was thus proved to arise from the growth of a minute plant now
called Torula (or Saccharomyces) Cerevisiae. Spontaneous
generation is therefore out of the question. The brewer
deliberately sows the yeast-plant, which grows and multiplies in
the wort as its proper soil. This discovery marks an epoch in the
history of fermentation.

But where did the brewer find his yeast? The reply to this
question is similar to that which must be given if it were asked
where the brewer found his barley. He has received the seeds of
both of them from preceding generations. Could we connect without
solution of continuity the present with the past, we should
probably be able to trace back the yeast employed by my friend
Sir Fowell Buxton to-day to that employed by some Egyptian brewer
two thousand years ago. But you may urge that there must have
been a time when the first yeast-cell was generated. Granted
— exactly as there was a time when the first barley-corn
was generated. Let not the delusion lay hold of you that a living
thing is easily generated because it is small. Both the
yeast-plant and the barley-plant lose themselves in the dim
twilight of antiquity, and in this our day there is no more proof
of the spontaneous generation of the one, than there is of the
spontaneous generation of the other.

I stated a moment ago that the fermentation of grape-juice was
spontaneous; but I was careful to add, in what sense spontaneous
will appear more clearly by-and-by.’ Now this is the sense meant.
The wine-maker does not, like the brewer and distiller,
deliberately introduce either yeast; or any equivalent of yeast,
into his vats; he does not consciously sow in them any plant, or
the germ of any plant; indeed, he has been hitherto in ignorance
whether plants or germs of any kind have had anything to do with
his operations. Still, when the fermented grape-juice is
examined, the living Torula concerned in alcoholic
fermentation never fails to make its appearance. How is this? If
no living germ has been introduced into the wine-vat, whence
comes the life so invariably developed there?

You may be disposed to reply, with Turpin and others, that in
virtue of its own inherent powers, the grape-juice when brought
into contact with the vivifying atmospheric oxygen, runs
spontaneously and of its own accord into these low forms of life.
I have not the slightest objection to this explanation, provided
proper evidence can be adduced in support of it. But the evidence
adduced in its favour, as far as I am acquainted with it, snaps
asunder under the strain of scientific criticism. It is, as far
as I can see, the evidence of men, who however keen and clever as
observers, are not rigidly trained experimenters. These alone are
aware of the precautions necessary in investigations of this
delicate kind. In reference, then, to the life of the wine-vat,
what is the decision of experiment when carried out by competent
men? Let a quantity of the clear, filtered ‘must’ of the
grape be so boiled as to destroy such germs as it may have
contracted from the air or otherwise. In contact with germless
air the uncontaminated must never ferments. All the materials for
spontaneous generation are there, but so long as there is no seed
sown, there is no life developed, and no sign of that
fermentation which is the concomitant of life. Nor need you
resort to a boiled liquid. The grape is sealed by its own skin
against contamination from without. By an ingenious device
Pasteur has extracted from the interior of the grape its pure
juice, and proved that in contact with pure air it never acquires
the power to ferment itself, nor to produce fermentation in other
liquids. [Footnote: The liquids of the healthy animal body
are also sealed from external contamination. Pure blood, for
example, drawn with due precautions from the veins, will never
ferment or putrefy in contact with pure air.]
It is not,
therefore, in the interior of the grape that the origin of the
life observed in the vat is to be sought.

What then is its true origin? This is Pasteur’s answer, which
his well-proved accuracy renders worthy of all confidence. At the
time of the vintage microscopic particles are observed adherent,
both to the outer surface of the grape and of the twigs which
support the grape. Brush these particles into a capsule of pure
water. It is rendered turbid by the dust. Examined by a
microscope, some of these minute particles are seen to present
the appearance of organised cells. Instead of receiving them in
water, let them be brushed into the pure inert juice of the
grape. Forty-eight hours after this is done, our familiar
Torula is observed budding and sprouting, the growth of
the plant being accompanied by all the other signs of active
fermentation. What is the inference to be drawn from this
experiment? Obviously that the particles adherent to the external
surface of the grape include the germs of that life which, after
they have been sown in the juice, appears in such profusion. Wine
is sometimes objected to on the ground that fermentation is
‘artificial;’ but we notice here the responsibility of nature.
The ferment of the grape clings like a parasite to the surface of
the grape; and the art of the wine-maker from time immemorial has
consisted in bringing — and it may be added, ignorantly
bringing — two things thus closely associated by nature
into actual contact with each other. For thousands of years, what
has been done consciously by the brewer, has been done
unconsciously by the wine-grower. The one has sown his leaven
just as much as the other.

Nor is it necessary to impregnate the beer-wort with yeast to
provoke fermentation. Abandoned to the contact of our common air,
it sooner or later ferments; but the chances are that the produce
of that fermentation, instead of being agreeable, would be
disgusting to the taste. By a rare accident we might get the true
alcoholic fermentation, but the odds against obtaining it would
be enormous. Pure air acting upon a lifeless liquid will never
provoke fermentation; but our ordinary air is the vehicle of
numberless germs which act as ferments when they fall into
appropriate infusions. Some of them produce acidity, some
putrefaction. The germs of our yeast-plant are also in the air;
but so sparingly distributed that an infusion like beer-wort,
exposed to the air, is almost sure to be taken possession of by
foreign organisms. In fact, the maladies of beer are wholly due
to the admixture of these objectionable ferments, whose forms and
modes of nutrition differ materially from those of the true
leaven.

Working in an atmosphere charged with the germs of these
organisms, you can understand how easy it is to fall into error
in studying the action of any one of them. Indeed it is only the
most accomplished experimenter, who, moreover, avails himself of
every means of checking his conclusions, that can walk without
tripping through this land of pitfalls. Such a man the French
chemist Pasteur has hitherto proved himself to be. He has taught
us how to separate the commingled ferments of our air, and to
study their pure individual action. Guided by him, let us fix our
attention more particularly upon the growth and action of the
true yeast-plant under different conditions. Let it be sown in
a fermentable liquid, which is supplied with plenty of pure air.
The plant will flourish in the aerated infusion, and produce
large quantities of carbonic acid gas — a compound, as you
know, of carbon and oxygen. The oxygen thus consumed by the plant
is the free oxygen of the air, which we suppose to be abundantly
supplied to the liquid. The action is so far similar to the
respiration of animals, which inspire oxygen and expire carbonic
acid. If we examine the liquid even when the vigour of the plant
has reached its maximum, we hardly find in it a trace of alcohol.
The yeast has grown and flourished, but it has almost ceased to
act as a ferment. And could every individual yeast-cell seize,
without any impediment, free oxygen from the surrounding liquid,
it is certain that it would cease to act as a ferment
altogether.

What, then, are the conditions under which the yeast-plant
must be placed so that it may display its characteristic quality?
Reflection on the facts already referred to suggests a reply, and
rigid experiment confirms the suggestion. Consider the Alpine
cherries in their closed vessel. Consider the beer in its barrel,
with a single small aperture open to the air, through which it is
observed not to imbibe oxygen, but to pour forth carbonic acid.
Whence come the volumes of oxygen necessary to the production of
this latter gas? The small quantity of atmospheric air dissolved
in the wort and overlying it would be totally incompetent to
supply the necessary oxygen. In no other way can the yeast-plant
obtain the gas necessary for its respiration than by wrenching it
from surrounding substances in which the oxygen exists, not free,
but in a state of combination. It decomposes the sugar of the
solution in which it grows, produces heat, breathes forth
carbonic acid gas, and one of the liquid products of the
decomposition is our familiar alcohol. The act of fermentation,
then, is a result of the effort of the little plant to maintain
its respiration by means of combined oxygen, when its supply of
free oxygen is cut off. As defined by Pasteur, fermentation is
life without air.

But here the knowledge of that thorough investigator comes to
our aid to warn us against errors which have ‘been committed over
and over again. It is not all yeast-cells that can thus live
without air and provoke fermentation. They must be young cells
which have caught their vegetative vigour from contact with free
oxygen. But once possessed of this vigour the yeast may be
transplanted into a saccharine infusion absolutely purged of air,
where it will continue to live at the expense of the oxygen,
carbon, and other constituents of the infusion. Under these new
conditions its life, as a plant, will be by no means so vigorous
as when it had a supply of free oxygen, but its action as a
ferment
will be indefinitely greater.

Does the yeast-plant stand alone in its power of provoking
alcoholic fermentation? It would be singular if amid the
multitude of low vegetable forms no other could be found capable
of acting in a similar way. And here again we have occasion to
marvel at that sagacity of observation among the ancients to
which we owe so vast a debt. Not only did they discover the
alcoholic ferment of yeast, but they had to exercise a wise
selection in picking it out from others, and giving it special
prominence. Place an old boot in a moist place, or expose common
paste or a pot of jam to the air; it soon becomes coated with a
blue-green mould, which is nothing else than the fructification
of a little plant called Penicillium glaucum. Do not imagine that
the mould has sprung spontaneously from boot, or paste, or jam;
its germs, which are abundant in the air, have been sown, and
have germinated, in as legal and legitimate a way as
thistle-seeds wafted by the wind to a proper soil. Let the minute
spores of Penicillium be sown in a fermentable liquid, which has
been previously so boiled as to kill all other spores or seeds
which it may contain; let pure air have free access to the
mixture; the Penicillium will grow rapidly, striking long
filaments into the liquid, and fructifying at its surface. Test
the infusion at various stages of the plant’s growth, you will
never find in it a trace of alcohol. But forcibly submerge the
little plant, push it down deep into the liquid, where the
quantity of free oxygen that can reach it is insufficient for its
needs, it immediately begins to act as a ferment, supplying
itself with oxygen by the decomposition of the sugar, and
producing alcohol as one of the results of the decomposition.
Many other low microscopic plants act in a similar manner. In
aerated liquids they flourish without any production of alcohol,
but cut off from free oxygen they act as ferments, producing
alcohol exactly as the real alcoholic leaven produces it, only
less copiously. For the right apprehension of all these facts we
are indebted to Pasteur.

In the cases hitherto considered, the fermentation is proved
to be the invariable correlative of life, being produced by
organisms foreign to the fermentable substance. But the substance
itself may also have within it, to some extent, the motive power
of fermentation. The yeast-plant, as we have learned, is an
assemblage of living cells; but so at bottom, as shown by
Schleiden and Schwann, are all living organisms. Cherries,
apples, peaches, pears, plums, and grapes, for example, are
composed of cells, each of which is a living unit. And here I
have to direct your attention to a point of extreme interest. In
1821, the celebrated French chemist, Bérard, established
the important fact that all ripening fruit, exposed to the free
atmosphere, absorbed the oxygen of the atmosphere and liberated
an approximately equal volume of carbonic acid. He also found
that when ripe fruits were placed in a confined atmosphere, the
oxygen of the atmosphere was first absorbed, and an equal volume
of carbonic acid given out. But the process did not end here.
After the oxygen had vanished, carbonic acid, in considerable
quantities, continued to be exhaled by the fruits, which at the
same time lost a portion of their sugar, becoming more acid to
the taste, though the absolute quantity of acid was not
augmented. This was an observation of capital importance, and
Bérard had the sagacity to remark that the process might
be regarded as a kind of fermentation.

Thus the living cells of fruits can absorb oxygen and breathe
out carbonic acid, exactly like the living cells of the leaven of
beer. Supposing the access of oxygen suddenly cut off, will the
living fruit-cells as suddenly die, or will they continue to live
as yeast lives, by extracting oxygen from the saccharine juices
round them? This is a question of extreme theoretic significance.
It was first answered affirmatively by the able and conclusive
experiments of Lechartier and Bellamy, and the answer was
subsequently confirmed and explained by the experiments and the
reasoning of Pasteur. Bérard only showed the absorption of
oxygen and the production of carbonic acid; Lechartier and
Bellamy proved the production of alcohol, thus completing the
evidence that it was a case of real fermentation, though the
common alcoholic ferment was absent.

—–

So full was Pasteur of the idea that the cells of a fruit
would continue to live at the expense of the sugar of the fruit,
that once in his laboratory, while conversing on these subjects
with M. Dumas, he exclaimed, ‘I will wager that if a grape
be plunged into an atmosphere of carbonic acid, it will produce
alcohol and carbonic acid by the continued life of its own cells
— that they will act for a time like the cells of the true
alcoholic leaven.’ He made the experiment, and found the result
to be what he had foreseen. He then extended the ‘enquiry.
Placing under a bell-jar twenty-four plums, he filled the jar
with carbonic acid gas; beside it he placed twenty-four similar
plums uncovered. At the end of eight days, he removed the plums
from the jar, and compared them with the others. The difference
was extraordinary. The uncovered fruits had become soft, watery,
and very sweet; the others were firm and hard, their fleshy
portions being not at all watery. They had, moreover, lost a
considerable quantity of their sugar. They were afterwards
bruised, and the juice was distilled. It yielded six and a half
grammes of alcohol, or one per cent. of the total weight of the
plums. Neither in these plums, nor in the grapes first
experimented on by Pasteur, could any trace of the ordinary
alcoholic leaven be found. As previously proved by Lechartier and
Bellamy, the fermentation was the work of the living cells of the
fruit itself, after air had been denied to them. When, moreover,
the cells were destroyed by bruising, no fermentation ensued. The
fermentation was the correlative of a vital act, and it ceased
when life was extinguished.

Luedersdorf was the first to show by this method that yeast
acted, not, as Liebig had assumed, in virtue of its organic, but
in virtue of its organised character. He destroyed the cells of
yeast by rubbing them on a ground glass plate, and found that
with the destruction of the organism, though its chemical
constituents remained, the power to act as a ferment totally
disappeared.

One word more in reference to Liebig may find a place here. To
the philosophic chemist thoughtfully pondering these phenomena,
familiar with the conception of molecular motion, and the changes
produced by the interactions of purely chemical forces, nothing
could be more natural than to see in the process of fermentation
a simple illustration of molecular instability, the ferment
propagating to surrounding molecular groups the overthrow of its
own tottering combinations. Broadly considered, indeed, there is
a certain amount of truth in this theory; but Liebig, who
propounded it, missed the very kernel of the phenomena when he
overlooked or contemned the part played in fermentation by
microscopic life. He looked at the matter too little with the eye
of the body, and too much with the spiritual eye. He practically
neglected the microscope, and was unmoved by the knowledge which
its revelations would have poured in upon his mind. His
hypothesis, as I have said, was natural — nay it was a
striking illustration of Liebig’s power to penetrate and unveil
molecular actions; but it was an error, and as such has proved an
ignis fatuus instead of a pharos to some of his followers.

—–

I have said that our air is full of the germs of ferments
differing from the alcoholic leaven, and sometimes seriously
interfering with the latter. They are the weeds of this
microscopic garden which often overshadow and choke the flowers.
Let us take an illustrative case. Expose milk to the air. It
will, after a time, turn sour, separating like blood into clot
and serum. Place a drop of this sour milk under a powerful
microscope and watch it closely. You see the minute
butter-globules animated by that curious quivering motion called
the Brownian motion. But let not this attract your attention too
much, for it is another motion that we have now to seek. Here and
there you observe a greater disturbance than ordinary among the
globules; keep your eye upon the place of tumult, and you will
probably see emerging from it a long eel-like organism, tossing
the globules aside and wriggling more or less rapidly across the
field of the microscope. Familiar with one sample of this
organism, which from its motions receives the name of vibrio, you
soon detect numbers of them. It is these organisms, and other
analogous though apparently motionless ones, which by decomposing
the milk render it sour and putrid. They are the lactic and
putrid ferments, as the yeast-plant is the alcoholic ferment of
sugar. Keep them and their germs out of your milk and it will
continue sweet. But milk may become putrid without becoming sour.
Examine such putrid milk microscopically, and you find it
swarming with shorter organisms, sometimes associated with the
vibrios, sometimes alone, and often manifesting a wonderful
alacrity of motion. Keep these organisms and their germs out of
your milk and it will never putrify. Expose a mutton-chop to the
air and keep it moist; in summer weather it soon stinks. Place a
drop of the juice of the fetid chop under a powerful microscope;
it is seen swarming with organisms resembling those in the putrid
milk. These organisms, which receive the common name of
bacteria, [Footnote: Doubtless organisms exhibiting
grave specific differences are grouped together under this common
name.]
are the agents of all putrefaction. Keep them and
their germs from your meat and it will remain for ever sweet.
Thus we begin to see that within the world of life to which we
ourselves belong, there is another living world requiring the
microscope for its discernment, but which, nevertheless, has the
most important bearing on the welfare of the higher
life-world.

And now let us reason together as regards the origin of these
bacteria. A granular powder is placed in your hands, and you are
asked to state what it is. You examine it, and have, or have not,
reason to suspect that seeds of some kind are mixed up in it. To
determine this point you prepare a bed in your garden, sow in it
the powder, and soon after find a mixed crop of docks and
thistles sprouting from your bed. Until this powder was sown
neither docks nor thistles ever made their appearance in your
garden. You repeat the experiment once, twice, ten times, fifty
times. From fifty different beds after the sowing of the powder,
you obtain the same crop. What will be your response to the
question proposed to you? ‘I am not in a condition,’ you would
say, ‘to affirm that every grain of the powder is a dock-seed, or
a thistle-seed; but I am in a condition to affirm that both dock
and thistle-seeds form, at all events, part of the powder.’
Supposing a succession of such powders to be placed in your hands
with grains becoming gradually smaller, until they dwindle to the
size of impalpable dust particles; assuming that you treat them
all in the same way, and that from every one of them in a few
days you obtain a definite crop — may be clover, it may be
mustard, it may be mignonette, it may be a plant more minute than
any of these, smallness of the particles, or of the plants that
spring from them, does not affect the validity of the conclusion.
Without a shadow of misgiving you would conclude that the powder
must have contained the seeds or germs of the life observed.
There is not in the range of physical science, an experiment more
conclusive nor an inference safer than this one.

Supposing the powder to be light enough to float in the air,
and that you are enabled to see it there just as plainly as you
saw the heavier powder in the palm of hand. If the dust sown by
the air instead of by the hand produce a definite living crop,
with the same logical rigour you would conclude that the germs of
this crop must be mixed with the dust. To take an illustration:
the spores of the little plant Penicillium glaucum, to which I
have already referred, are light enough to float in the air. A
cut apple, a pear, a tomato, a slice of vegetable marrow, or, as
already mentioned, an old moist boot, a dish of paste, or a pot
of jam, constitutes a proper soil for the Penicillium. Now, if it
could be proved that the dust of the air when sown in this soil
produces this plant, while, wanting the dust, neither the air,
nor the soil, nor both together can produce it, it would be
obviously just as certain in this case that the floating dust
contains the germs of Penicillium as that the powders sown in
your garden contained the germs of the plants which sprung from
them.

But how is the floating dust to be rendered visible? In this
way. Build a little chamber and provide it with a door, windows,
and window-shutters. Let an aperture be made in one of the
shutters through which a sunbeam can pass. Close the door and
windows so that no light shall enter save through the hole in the
shutter. The track of the sunbeam is at first perfectly plain and
vivid in the air of the room. If all disturbance of the air of
the chamber be avoided, the luminous track will become fainter
and fainter, until at last it disappears absolutely, and no trace
of the beam is to be seen. What rendered the beam visible at
first? The floating dust of the air, which, thus illuminated and
observed, is as palpable to sense as dust or powder placed on the
palm of the hand. In the still air the dust gradually sinks to
the floor or sticks to the walls and ceiling, until finally, by
this self-cleansing process, the air is entirely freed from
mechanically suspended matter.

Thus, far, I think, we have made our footing sure. Let us
proceed. Chop up a beefsteak and allow it to remain for two or
three hours just covered with warm water; you thus extract the
juice of the beef in a concentrated form. By properly boiling the
liquid and filtering it, you can obtain from it a perfectly
transparent beef-tea. Expose a number of vessels containing this
tea to the moteless air of your chamber; and expose a number of
vessels containing precisely the same liquid to the dust-laden
air. In three days every one of the latter stinks, and examined
with the microscope every one of them is found swarming with the
bacteria of putrefaction. After three months, or three years, the
beef-tea within the chamber is found in every case as sweet and
clear, and as free from bacteria, as it was at the moment when it
was first put in. There is absolutely no difference between the
air within and that without save that the one is dustless and the
other dust-laden.

Clinch the experiment thus: Open the door of your chamber and
allow the dust to enter it. In three days afterwards you have
every vessel within the chamber swarming with bacteria, and in a
state of active putrefaction. Here, also, the inference is quite
as certain as in the case of the powder sown in your garden.
Multiply your proofs by building fifty chambers instead of one,
and by employing every imaginable infusion of wild animals and
tame; of flesh, fish, fowl, and viscera; of vegetables of the
most various kinds. If in all these cases you find the dust
infallibly producing its crop of bacteria, while neither the
dustless air nor the nutritive infusion, nor both together, are
ever able to produce this crop, your conclusion is simply
irresistible that the dust of the air contains the germs of the
crop which has appeared in your infusions. I repeat there is no
inference of experimental science more certain than this one. In
the presence of such facts, to use the words of a paper lately
published in the ‘Philosophical Transactions,’ it would be simply
monstrous to affirm that these swarming crops of bacteria are
spontaneously generated.

Is there then no experimental proof of spontaneous generation?
I answer without hesitation, none! But to doubt the
experimental proof of a fact, and to deny its possibility, are
two different things, though some writers confuse matters by
making them synonymous. In fact, this doctrine of spontaneous
generation, in one form or another, falls in with the theoretic
beliefs of some of the foremost workers of this age; but it is
exactly these men who have the penetration to see, and the
honesty to expose, the weakness of the evidence adduced in its
support.

—–

And here observe how these discoveries tally with the common
practices of life. Heat kills the bacteria, colds numbs them.
When my housekeeper has pheasants in charge which she wishes to
keep sweet, but which threaten to give way, she partially cooks
the birds, kills the infant bacteria, and thus postpones the evil
day. By boiling her milk she also extends its period of
sweetness. Some weeks ago in the Alps I made a few experiments on
the influence of cold upon ants. Though the sun was strong,
patches of snow still maintained themselves on the mountain
slopes. The ants were found in the warm grass and on the warm
rocks adjacent. Transferred to the snow the rapidity of their
paralysis was surprising. Ina few seconds a vigorous ant, after a
few languid struggles, would wholly lose its power of locomotion
and lie practically dead upon the snow. Transferred to the warm
rock, it would revive, to be again smitten with death-like
numbness when retransferred to the snow. What is true of the ant
is specially true of our bacteria. Their active life is suspended
by cold, and with it their power of producing or continuing
putrefaction. This is the whole philosophy of the preservation of
meat by cold. The fishmonger, for example, when he surrounds his
very assailable wares by lumps of ice, stays the process of
putrefaction by reducing to numbness and inaction the organisms
which produce it, and in the absence of which his fish would
remain sweet and sound. It is the astonishing activity into which
these bacteria are pushed by warmth that renders a single
summer’s day sometimes so disastrous to the great butchers of
London and Glasgow. The bodies of guides lost in the crevasses of
Alpine glaciers have come to the surface forty years after their
interment, without the flesh showing any sign of putrefaction.
But the most astonishing case of this kind is that of the hairy
elephant of Siberia which was found incased in ice. It had been
buried for ages, but when laid bare its flesh was sweet, and for
some time afforded copious nutriment to the wild beasts which fed
upon it.

Beer is assailable by all the organisms here referred to, some
of which produce acetic, some lactic, and some butyric acid,
while yeast is open to attack from the bacteria of putrefaction.
In relation to the particular beverage the brewer wishes to
produce, these foreign ferments have been properly called
ferments of disease. The cells of the true leaven are
globules, usually somewhat elongated. The other organisms are
more or less rod-like or eel-like in shape, some of them being
beaded so as to resemble necklaces. Each of these organisms
produces a fermentation and a flavour peculiar to itself. Keep
them out of your beer and it remains for ever unaltered. Never
without them will your beer contract disease. But their germs are
in the air, in the vessels employed in the brewery; even in the
yeast used to impregnate the wort. Consciously or unconsciously,
he art of the brewer is directed against them. His aim is to
paralyze, if he cannot annihilate them.

For beer, moreover, the question of temperature is one of
supreme importance; indeed, the recognised influence of
temperature is causing on the continent of Europe a complete
revolution in the manufacture of beer. When I was a student in
Berlin, in 1851, there were certain places specially devoted to
the sale of Bavarian beer, which was then making its way into
public favour. This beer is prepared by what is called the
process of low fermentation; the name being given partly
because the yeast of the beer, instead of rising to the top and
issuing through the bunghole, falls to the bottom of the cask;
but partly, also, because it is produced at a low temperature.
The other and older process, called high fermentation, is far
more handy, expeditious, and cheap. In high fermentation eight
days suffice for the production of the beer; in low fermentation,
ten, fifteen, even twenty days are found necessary. Vast
quantities of ice, moreover, are consumed in the process of low
fermentation. In the single brewery of Dreher, of Vienna, a
hundred million pounds of ice are consumed annually in cooling
the wort and beer. Notwithstanding these obvious and weighty
drawbacks, the low fermentation is rapidly displacing the high
upon the Continent. Here are some statistics which show the
number of breweries of both kinds existing in Bohemia in 1860,
1865, and 1870 :—

1860.

1865.

1870.

High Fermentation

281

81

18

Low Fermentation

135

459

831

Thus in ten years the number of
high-fermentation breweries fell from 281 to 18, while the number
of low-fermentation breweries rose from 135 to 831. The sole
reason for this vast change — a change which involves a
great expenditure of time, labour, and money — is the
additional command which it gives the brewer over the fortuitous
ferments of disease. These ferments, which, it is to be
remembered, are living organisms, have their activity suspended
by temperatures below 10°C., and as long as they are reduced
to torpor the beer remains untainted either by acidity or
putrefaction. The beer of low fermentation is brewed in winter,
and kept in cool cellars; the brewer being thus enabled to
dispose of it at his leisure, instead of forcing its consumption
to avoid the loss involved in its alteration if kept too long.
Hops, it may be remarked, act to some extent as an antiseptic to
beer. The essential oil of the hop is bactericidal: hence
the strong impregnation with hop juice of all beer intended for
exportation.

These low organisms, which one might be disposed to regard as
the beginnings of life, were we not warned that the microscope,
precious and perfect as it is, has no power to show us the real
beginnings of life, are by no means purely useless or purely
mischievous in the economy of nature. They are only noxious when
out of their proper place. They exercise a useful and valuable
function as the burners and consumers of dead matter, animal and
vegetable, reducing such matter, with a rapidity otherwise
unattainable, to innocent carbonic acid and water. Furthermore,
they are not all alike, and it is only restricted classes of them
that are really dangerous to man. One difference in their habits
is worthy of special reference here. Air, or rather the oxygen of
the air, which is absolutely necessary to the support of the
bacteria of putrefaction, is, according to Pasteur, absolutely
deadly to the vibrios which provoke the butyric acid
fermentation. This has been illustrated by the following
beautiful observation.

A drop of the liquid containing those small organisms is
placed upon glass, and on the drop is placed a circle of
exceedingly thin glass; for, to magnify them sufficiently, it is
necessary that the object-glass of the microscope should come
very close to the organisms. Round the edge of the circular plate
of glass the liquid is in contact with the air, and incessantly
absorbs it, including the oxygen. Here, if the drop be charged
with bacteria, we have a zone of very lively ones. But through
this living zone, greedy of oxygen and appropriating it, the
vivifying gas cannot penetrate to the centre of the film. In the
middle, therefore, the bacteria die, while their peripheral
colleagues continue active. If a bubble of air chance to be
enclosed in the film, round it the bacteria will pirouette and
wabble until its oxygen has been absorbed, after which all their
motions cease. Precisely the reverse of all this occurs with the
vibrios of butyric acid. In their case it is the peripheral
organisms that are first killed, the central ones remaining
vigorous while ringed by a zone of dead. Pasteur, moreover,
filled two vessels with a liquid containing these vibrios;
through one vessel be led air, and killed its vibrios in half an
hour; through the other he led carbonic acid, and after three
hours found the vibrios fully active. It was while observing
these differences of deportment fifteen years ago that the
thought of life without air, and its bearing upon the theory of
fermentation, flashed upon the mind of this admirable
investigator.

—–

We now approach an aspect of this question which concerns us
still more closely, and will be best illustrated by an actual
fact. A few years ago I was bathing in an Alpine stream, and
returning to my clothes from the cascade which had been my
shower-bath, I slipped upon a block of granite, the sharp
crystals of which stamped themselves into my naked shin. The
wound was an awkward one, but being in vigorous health at the
time, I hoped for a speedy recovery. Dipping a clean
pocket-handkerchief into the stream, I wrapped it round the
wound, limped home, and remained for four or five days quietly in
bed. There was no pain, and at the end of this time I thought
myself quite fit to quit my room. The wound, when uncovered, was
found perfectly clean, uninflamed, and entirely free from matter.
Placing over it a bit of goldbeater’s-skin, I walked about all
day. Towards evening itching and heat were felt; a large
accumulation of matter followed, and I was forced to go to bed
again. The water-bandage was restored, but it was powerless to
check the action now set up; arnica was applied, but it made
matters worse. The inflammation increased alarmingly, until
finally I had to be carried on men’s shoulders down the mountain
and transported to Geneva, where, thanks to the kindness of
friends, I was immediately placed in the best medical hands. On
the morning after my arrival in Geneva, Dr. Gautier discovered an
abscess in my instep, at a distance of five inches from the
wound. The two were connected by a channel, or sinus, as it is
technically called, through which he was able to empty the
abscess, without the application of the lance.

By what agency was that channel formed — what was it
that thus tore asunder the sound tissue of my instep, and kept me
for six weeks a prisoner in bed? In the very room where the water
dressing had been removed from my wound and the goldbeater’s-skin
applied to it, I opened this year a number of tubes, containing
perfectly clear and sweet infusions of fish, flesh, and
vegetable. These hermetically sealed infusions had been exposed
for weeks, both to the sun of the Alps and to the warmth of a
kitchen, without showing the slightest turbidity or sign of life.
But two days after they were opened the greater number of them
swarmed with the bacteria of putrefaction, the germs of which had
been contracted from the dust-laden air of the room. And had the
matter from my abscess been examined, my memory of its appearance
leads me to infer that it would have been found equally swarming
with these bacteria — that it was their germs which got
into my incautiously opened wound, and that they were the subtile
workers that burrowed down my shin, dug the abscess in my instep,
and produced effects which might easily have proved fatal.

This apparent digression brings us face to face with the
labours of a man who combines the penetration of the true
theorist with the skill and conscientiousness of the true
experimenter, and whose practice is one continued demonstration
of the theory that the putrefaction of wounds is to be averted by
the destruction of the germs of bacteria. Not only from his own
reports of his cases, but from the reports of eminent men who
have visited his hospital, and from the opinions expressed to me
by continental surgeons, do I gather that one of the greatest
steps ever made in the art of surgery was the introduction of the
antiseptic system of treatment, introduced by Professor
Lister.

The interest of this subject does not slacken as we proceed.
We began with the cherry-cask and beer-vat; we end with the body
of man. There are persons born with the power of interpreting
natural facts, as there are others smitten with everlasting
incompetence in regard to such interpretation. To the former
class in an eminent degree belonged the illustrious philosopher
Robert Boyle, whose words in relation to this subject have in
them the forecast of prophecy. ‘And let me add,’ writes
Boyle in his ‘Essay on the Pathological Part of Physic,’
‘that he that thoroughly understands the nature of ferments
and fermentations shall probably be much better able than he that
ignores them, to give a fair account of divers phenomena of
several diseases (as well fevers as others), which will perhaps
be never properly understood without an insight into the doctrine
of fermentations.’

Two hundred years have passed since these pregnant words were
written, and it is only in this our day that men are beginning to
fully realise their truth. In the domain of surgery the justice
of Boyle’s surmise has been most strictly demonstrated. But we
now pass the bounds of surgery proper, and enter the domain of
epidemic disease, including those fevers so sagaciously referred
to by Boyle. The most striking analogy between a contagium
and a ferment is to be found in the power of indefinite
self-multiplication possessed and exercised by both. You know the
exquisitely truthful figures regarding leaven employed in the New
Testament. A particle hid in three measures of meal leavens it
all. A little leaven leaveneth the whole lump. In a similar
manner, a particle of contagium spreads through the human
body and may be so multiplied as to strike down whole
populations. Consider the effect produced upon the system by a
microscopic quantity of the virus of smallpox. That virus is, to
all intents and purposes, a seed. It is sown as yeast is sown, it
grows and multiplies as yeast grows and multiplies, and it always
reproduces itself. To Pasteur we are indebted for a series of
masterly researches, wherein he exposes the looseness and general
baselessness of prevalent notions regarding the transmutation of
one ferment into another. He guards himself against saying it is
impossible. The true investigator is sparing in the use of this
word, though the use of it is unsparingly ascribed to him; but,
as a matter of fact, Pasteur has never, been able to effect the
alleged transmutation, while he has been always able to point out
the open doorways through which the affirmers of such
transmutations had allowed error to march in upon them.
[Footnote: ‘Those who wish for an illustration of the care
necessary in these researches, and of the carelessness with which
they have in some cases been conducted, will do well to consult
the Rev. W. H. Dallinger’s excellent ‘Notes on Heterogenesis’ in
the October number of the Popular Science Review.]

The great source of error here has been already alluded to in
this discourse. The observers worked in an atmosphere charged
with the germs of different organisms; the mere accident of first
possession rendering now one organism, now another, triumphant.
In different stages, moreover, of its fermentative or
putrefactive changes, the same infusion may so alter as to be
successively taken possession of by different organisms. Such
cases have been adduced to show that the earlier organisms must
have been transformed into the later ones, whereas they are
simply cases in which different germs, because of changes in the
infusion, render themselves valid at different times.

By teaching us how to cultivate each ferment in its purity
— in other words, by teaching us how to rear the individual
organism apart from all others, — Pasteur has enabled us to
avoid all these errors. And where this isolation of a particular
organism has been duly effected it grows and multiplies
indefinitely, but no change of it into another organism is ever
observed. In Pasteur’s researches the Bacterium remained a
Bacterium, the Vibrio a Vibrio, the Penicillium a Penicillium,
and the Torula a Torula. Sow any of these in a
state of purity in an appropriate liquid; you get it, and it
alone, in the subsequent crop. In like manner, sow small-pox in
the human body, your crop is small-pox. Sow there scarlatina, and
your crop is scarlatina. Sow typhoid virus, your crop is typhoid
— cholera, your crop is cholera. The disease bears as
constant a relation to its contagium as the microscopic
organisms just enumerated do to their germs, or indeed as a
thistle does to its seed. No wonder then, with analogies so
obvious and so striking, that the conviction is spreading and
growing daily in strength, that reproductive parasitic life is at
the root of epidemic disease — that living ferments finding
lodgment in the body increase there and multiply, directly
ruining the tissue on which they subsist, or destroying life
indirectly by the generation of poisonous compounds within the
body. This conclusion, which comes to us with a presumption
almost amounting to demonstration, is clinched by the fact that
virulently infective diseases have been discovered with which
living organisms are as closely and as indissolubly associated as
the growth of Torula is with the fermentation of beer.

And here, if you will permit me, I would utter a word of
warning to well-meaning people. We have now reached a phase of
this question when it is of the very last importance that light
should once for all be thrown upon the manner in which contagious
and infectious diseases take root and spread. To this end the
action of various ferments upon the organs and tissues of the
living body must be studied; the habitat of each special organism
concerned in the production of each specific disease must be
determined, and the mode by which its germs are spread abroad as
sources of further infection. It is only by such rigidly accurate
enquiries that we can obtain final and complete mastery over
these destroyers. Hence, while abhorring cruelty of all kinds,
while shrinking sympathetically from all animal suffering —
suffering which my own pursuits never call upon me to inflict,
— an unbiassed survey of the field of research now opening
out before the physiologist causes me to conclude, that no
greater calamity could befall the human race than the stoppage of
experimental enquiry in this direction. A lady whose philanthropy
has rendered her illustrious said to me some time ago, that
science was becoming immoral; that the researches of the past,
unlike those of the present, were carried on without cruelty. I
replied to her that the science of Kepler and Newton, to which
she referred, dealt with the laws and phenomena of inorganic
nature; but that one great advance made by modern science was in
the direction of biology, or the science of life; and that in
this new direction scientific enquiry, though at the outset
pursued at the cost of some temporary suffering, would in the end
prove a thousand times more beneficent than it had ever hitherto
been. I said this because I saw that the very researches which
the lady deprecated were leading us to such a knowledge of
epidemic diseases as will enable us finally to sweep these
scourges of the human race from the face of the earth.

This is a point of such capital importance that I should like
to bring it home to your intelligence by a single trustworthy
illustration. In 1850, two distinguished French observers, MM.
Davainne and Rayer, noticed in the blood, of animals which had
died of the virulent disease called splenic fever, small
microscopic organisms resembling transparent rods, but neither of
them at that time attached any significance to the observation.
In 1861, Pasteur published a memoir on the fermentation of
butyric acid, wherein he described the organism which provoked
it; and after reading this memoir it occurred to Davainne that
splenic fever might be a case of fermentation set up within the
animal body, by the organisms which had been observed by him and
Rayer. This idea has been placed beyond all doubt by subsequent
research.

Observations of the highest importance have also been made on
splenic fever by Pollender and Brauell. Two years ago, Dr. Burdon
Sanderson gave us a very clear account of what was known up to
that time of this disorder. With regard to the permanence of the
contagium, it had been proved to hang for years about
localities where it had once prevailed; and this seemed to show
that the rod-like organisms could not constitute the
contagium, because their infective power was found to
vanish in a few weeks. But other facts established an intimate
connection between the organisms and the disease, so that a
review of all the facts caused Dr. Sanderson to conclude that the
contagium existed in two distinct forms: the one
‘fugitive’ and visible as transparent rods; the other
permanent but ‘latent,’ and not yet brought within the
grasp of the microscope.

At the time that Dr. Sanderson was writing this report, a
young German physician, named Koch, [Footnote: This, I
believe, was the first reference to the researches of Koch made
in this country. 1879]
occupied with the duties of his
profession in an obscure country district, was already at work,
applying, during his spare time, various original and ingenious
devices to the investigation of splenic fever. He studied the
habits of the rod-like organisms, and found the aqueous humour an
ox’s eye to be particularly suitable for their nutria. With a
drop of the aqueous humour he mixed tiniest speck of a liquid
containing the rods, placed the drop under his microscope, warmed
it suitably, and observed the subsequent action. During the first
two hours hardly any change was noticeable; but at the end of
this time the rods began to lengthen, and the action was so rapid
that at the end of three or four hours they attained from ten to
twenty times their original length. At the end of a few
additional hours they had formed filaments in many cases a
hundred times the length of the original rods. The same filament,
in fact, was frequently observed to stretch through several
fields of the microscope. Sometimes they lay in straight lines
parallel to each other, in other cases they were bent, twisted,
and coiled into the most graceful figures; while sometimes they
formed knots of such bewildering complexity that it was
impossible for the eye to trace the individual filaments through
the confusion.

Had the observation ended here an interesting scientific fact
would have been added to our previous store, but the addition
would have been of little practical value. Koch, however,
continued to watch the filaments, and after a time noticed little
dots appearing within them. These dots became more and more
distinct, until finally the whole length of the organism was
studded with minute ovoid bodies, which lay within the outer
integument like peas within their shell. By-and-by the integument
fell to pieces, the place of the organisms being taken by a long
row of seeds or spores. These observations, which were confirmed
in all respects by the celebrated naturalist, Cohn of Breslau,
are of the highest importance. They clear up the existing
perplexity regarding the latent and visible contagia of
splenic fever; for in the most conclusive manner, Koch proved the
spores, as distinguished from the rods, to constitute the
contagium of the fever in its most deadly and persistent
form.

How did he reach this important result? Mark the answer. There
was but one way open to him to test the activity of the
contagium, and that was the inoculation with it of living
animals. He operated upon guinea-pigs and rabbits, but the vast
majority of his experiments were made upon mice. Inoculating them
with the fresh blood of an animal suffering from splenic fever,
they invariably died of the same disease within twenty or thirty
hours after inoculation. He then sought to determine how the
contagium maintained its vitality. Drying the infectious
blood containing the rod-like organisms, in which, however, the
spores were not developed, he found the contagium to be
that which Dr. Sanderson calls ‘fugitive.’ It maintained
its power of infection for five weeks at the furthest. He then
dried blood containing the fully-developed spores, and posed the
substance to a variety of conditions. He permitted the dried
blood to assume the form of dust; wetted this dust, allowed it to
dry again, permitted it to remain for an indefinite time in the
midst of putrefying matter, and subjected it to various other
tests. After keeping the spore-charged blood which had been
treated in this fashion for four years, he inoculated a number of
mice with it, and found its action as fatal as that of blood
fresh from the veins of an animal suffering from splenic fever.
There was no single escape from death after inoculation by this
deadly contagium. Uncounted millions of these spores are
developed in the body of every animal which has died of splenic
fever, and every spore of these millions is competent to produce
the disease. The name of this formidable parasite is Bacillus
anthracis. [Footnote:
Koch found that to produce its
characteristic effects the contagium of splenic fever must enter
the blood; the virulently festive spleen of a diseased animal may
be eaten with impunity by mice. On the other hand, the disease
refuses to be communicated by inoculation to dogs, partridges, or
sparrows. In their blood Bacillus anthracis ceases to act as a
ferment. Pasteur announced more than six years ago the
propagation of the vibrios of the silkworm disease called
flacherie, both by fission and by spores. He also made
some remarkable experiments on the permanence of the
contagium in the form of spores. See ‘Etudes sur la
Maladie des Vers à Soie,’ pp. 168 and 256.]

Now the very first step towards the extirpation of these
contagia is the knowledge of their nature; and the
knowledge brought to us by Dr. Koch will render as certain the
stamping out of splenic fever as the stoppage of the plague of
pébrine by the researches of Pasteur.
[Footnote: Surmising that the immunity enjoyed by birds
might arise from the heat of their blood, which destroyed the
bacillus, Pasteur lowered their temperature artificially,
inoculated them, and killed them. He also raised the temperature
of guinea-pigs after inoculation, and saved them. It is needless
to dwell for a moment on the importance of this
experiment.] One small item of statistics will show what
this implies. In the single district of Novgorod in Russia,
between the years 1867 and 1870, over fifty-six thousand cases of
death by splenic fever, among horses, cows, and sheep were
recorded. Nor did its ravages confine themselves to the animal
world, for during the time and in the district referred to, five
hundred and twenty-eight human beings perished in the agonies of
the same disease.

A description of the fever will help you to come to a right
decision on the point which I wish to submit to your
consideration. ‘An animal,’ says Dr. Burdon Sanderson,
‘which perhaps for the previous day has declined food and
shown signs of general disturbance, begins to shudder and to have
twitches of the muscles of the back, and soon after becomes weak
and listless. In the meantime the respiration becomes frequent
and often difficult, and the temperature rises three or four
degrees above the normal; but soon convulsions, affecting chiefly
the muscles of the back and loins, usher in the final collapse of
which the progress is marked by the loss of all power of moving
the trunk or extremities, diminution of temperature, mucous and
sanguinolent alvine evacuations, and similar discharges from the
mouth and nose.’ In a single district of Russia, as above
remarked, fifty-six thousand horses, cows, and sheep, and five
hundred and twenty-eight men and women, perished in this way
during a period of two or three years. What the annual fatality
is throughout Europe I have no means of knowing. Doubtless it
must be very great. The question, then, which I wish to submit to
your judgment is this :— Is the knowledge which reveals to
us the nature, and which assures the extirpation, of a disorder
so virulent and so vile, worth the price paid for it? It is
exceedingly important that assemblies like the present should see
clearly the issues at stake in such questions as this, and that
the properly informed sense of the community should temper, if
not restrain, the rashness of those who, meaning to be tender,
become agents of cruelty by the imposition of short-sighted
restrictions upon physiological investigations. It is a modern
instance of zeal for God, but not according to knowledge, the
excesses of which must be corrected by an instructed public
opinion.

—–

And now let us cast a backward glance on the field we have
traversed, and try to extract from our labours such further
profit as they can yield. For more than two thousand years the
attraction of light bodies by amber was the sum of human
knowledge regarding electricity, and for more than two thousand
years fermentation was effected without any knowledge of its
cause. In science one discovery grows out of another, and cannot
appear without its proper antecedent. Thus, before fermentation
could be understood, the microscope had to be invented, and
brought to a considerable degree of perfection. Note the growth
of knowledge. Leeuwenhoek, in 1680, found yeast to be a mass of
floating globules, but he had no notion that the globules were
alive. This was proved in 1835 by Cagniard de la Tour and
Schwann. Then came the question as to the origin of such
microscopic organisms, and in this connection ‘`the memoir of
Pasteur, published in the ‘Annales de Chimie’ for 1862, is
the inauguration of a new epoch.

On that investigation all Pasteur’s subsequent labours were
based. Ravages had over and over again occurred among French
wines. There was no guarantee that they would not become acid or
bitter, particularly when exported. The commerce in wines was
thus restricted, and disastrous losses were often inflicted on
the wine-grower. Every one of these diseases was traced to the
life of an organism. Pasteur ascertained the temperature which
killed these ferments of disease, proving it to be so low as to
be perfectly harmless to the wine. By the simple expedient of
heating the wine to a temperature of fifty degrees Centigrade, he
rendered it inalterable, and thus saved his country the loss of
millions. He then went on to vinegar — vin aigre,
acid wine — which he proved to be produced by a
fermentation set up by a little fungus called Mycoderma
aceti
. Torula, in fact, converts the grape juice into
alcohol, and Mycoderma aceti converts the alcohol into
vinegar. Here also frequent failures occurred, and severe losses
were sustained. Through the operation of unknown causes, the
vinegar often became unfit for use, sometimes indeed falling into
utter putridity. It had been long known that mere exposure to the
air was sufficient to destroy it. Pasteur studied all these
changes, traced them to their living causes, and showed that the
permanent health of the vinegar was ensured by the destruction of
this life. He passed from the diseases of vinegar to the study of
a malady which a dozen years ago had all but ruined the silk
husbandry of France. This plague, which received the name of
pébrine, was the product of a parasite which first
took possession of the intestinal canal of the silkworm, spread
throughout its body, and filled the sack which ought to contain
the viscid matter of the silk. Thus smitten, the worm would go
automatically through the process of spinning when it had nothing
to spin.

Pasteur followed this parasitic destroyer from year to year,
and led by his singular power of combining facts with the logic
of facts, discovered eventually the precise phase in the
development of the insect when the disease which assailed it
could with certainty be stamped out. Pasteur’s devotion to this
enquiry cost him dear. He restored to France her silk husbandry,
rescued thousands of her population from ruin, set the looms of
Italy also to work, but emerged from his labours with one of his
sides permanently paralysed. His last investigation is embodied
in a work entitled ‘Studies on Beer,’ in which he describes
a method of rendering beer permanently unchangeable. That method
is not so simple as those found effectual with wine and vinegar,
but the principles which it involves are sure to receive
extensive application at some future day.

There are other reflections connected with this subject which,
even were they now passed over without remark, would sooner or
later occur to every thoughtful mind in this assembly. I have
spoken of the floating dust of the air, of the means of rendering
it visible, and of the perfect immunity from putrefaction which
accompanies the contact of germless infusions and moteless air.
Consider the woes which these wafted particles, during historic
and pre-historic ages, have inflicted on mankind; consider the
loss of life in hospitals from putrefying wounds; consider the
loss in places where there are plenty of wounds, but no
hospitals, and in the ages before hospitals were anywhere
founded; consider the slaughter which has hitherto followed that
of the battlefield, when those bacterial destroyers are let
loose, often producing a mortality far greater than that of the
battle itself; add to this the other conception that in times of
epidemic disease the self-same floating matter has frequently, if
not always, mingled with it the special germs which produce the
epidemic, being thus enabled to sow pestilence and death over
nations and continents — consider all this, and you will
come with me to the conclusion that all the havoc of war, ten
times multiplied, would be evanescent if compared with the
ravages due to atmospheric dust.

This preventible destruction is going on to-day, and it has
been permitted to go on for ages, without a whisper of
information regarding its cause being vouchsafed to the suffering
sentient world. We have been scourged by invisible thongs,
attacked from impenetrable ambuscades, and it is only to-day that
the light of science is being let in upon the murderous dominion
of our foes. Facts like these excite in me the thought that the
rule and governance of this universe are different from what we
in our youth supposed them to be — that the inscrutable
Power, at once terrible and beneficent, in whom we live and move
and have our being and our end, is to be propitiated by means
different to those usually resorted to. The first requisite
towards such propitiation is knowledge; the second is action,
shaped and illuminated by that knowledge. Of knowledge we already
see the dawn, which will open out by-and-by to perfect day; while
the action which is to follow has its unfailing source and
stimulus in the moral and emotional nature of man — in his
desire for personal well-being, in his sense of duty, in his
compassionate sympathy with the sufferings of his fellow-men.
‘How often,’ says Dr. William Budd in his celebrated work
on Typhoid Fever, — ‘ How often have I seen in past days,
in the single narrow chamber of the day-labourer’s cottage the
father in the coffin, the mother in the sick-bed in muttering
delirium, and nothing to relieve the desolation of the children
but the devotion of some poor neighbour, who in too many cases
paid the penalty of kindness in becoming herself the victim of
the same disorder!’ From the vantage ground already won I look
forward with confident hope to the triumph of medical art over
scenes of misery like that here described. The cause of the
calamity being once clearly revealed, not only to the physician,
but to the public, whose intelligent co-operation is absolutely
essential to success, the final victory of humanity is only a
question of time. We have already a foretaste of that victory in
the triumphs f surgery as practised at your doors.

.

.

.

.

—————————-

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.

XIII. SPONTANEOUS
GENERATION.

[Footnote: The Nineteenth
Century
, January 1878.]

WITHIN ten minutes’ walk of a little cottage which I have
recently built in the Alps, there is a small lake, fed by the
melted snows of the upper mountains. During the early weeks of
summer no trace of life is to be discerned in this water; but
invariably towards the end of July, or the beginning of August,
swarms of tailed organisms are seen enjoying the sun’s warmth
along the shallow margins of the lake, and rushing with audible
patter into deeper water at the approach of danger. The origin of
this periodic crowd of living things is by no means obvious. For
years I had never noticed in the lake either an adult frog, or
the smallest fragment of frog spawn; so that were I not otherwise
informed, I should have found the conclusion of Mathiole a
natural one, namely, that tadpoles are generated in lake mud by
the vivifying action of the sun.

The checks which experience alone can furnish being absent,
the spontaneous generation of creatures quite as high as the frog
in the scale of being was assumed for ages to be a fact. Here, as
elsewhere, the dominant mind of Aristotle stamped its notions on
the world at large. For nearly twenty centuries after him men
found no difficulty in believing in cases of spontaneous
generation which would now be rejected as monstrous by the most
fanatical supporter of the doctrine. Shell-fish of all kinds were
considered to be without parental origin. Eels were supposed to
spring spontaneously from the fat ooze of the Nile. Caterpillars
were the spontaneous products of the leaves on which they fed;
while winged insects, serpents, rats, and mice were all thought
capable of being generated without sexual intervention.

The most copious source of this life without an ancestry was
putrefying flesh; and, lacking the checks imposed by fuller
investigation, the conclusion that flesh possesses and exerts
this generative power is a natural one. I well remember when a
child of ten or twelve seeing a joint of imperfectly salted beef
cut into, and coils of maggots laid bare within the mass. Without
a moment’s hesitation I jumped to the conclusion that these
maggots had been spontaneously generated in the meat. I had no
knowledge which could qualify or oppose this conclusion, and for
the time it was irresistible. The childhood of the individual
typifies that of the race, and the belief here enunciated was
that of the world for nearly two thousand years.

To the examination of this very point the celebrated Francesco
Redi, physician to the Grand Dukes Ferdinand II. and Cosmo III.
of Tuscany, and a member of the Academy del Cimento, addressed
himself in 1668. He had seen the maggots of putrefying flesh, and
reflected on their possible origin. But he was not content with
mere reflection, nor with the theoretic guesswork which his
predecessors had founded upon their imperfect observations.
Watching meat during its passage from freshness to decay, prior
to the appearance of maggots he invariably observed flies buzzing
round the meat and frequently alighting on it. The maggots, he
thought, might be the half-developed progeny of these flies.

The inductive guess precedes experiment, by which, however, it
must be finally tested. Redi knew this, and acted accordingly.
Placing fresh meat in a jar and covering the mouth with paper, he
found that, though the meat putrefied in the ordinary way, it
never bred maggots, while the same meat placed in open jars soon
swarmed with these organisms. For the paper cover he then
substituted fine gauze, through which the odour of the meat could
rise. Over it the flies buzzed, and on it they laid their eggs,
but, the meshes being too small to permit the eggs to fall
through, no maggots were generated in the meat. They were, on the
contrary, hatched upon the gauze. By a series of such experiments
Redi destroyed the belief in the spontaneous generation of
maggots in meat, and with it doubtless many related beliefs. The
combat was continued by Vallisneri, Schwammerdam, and
Réaumur, who succeeded in banishing the notion of
spontaneous generation from the scientific minds of their day.
Indeed, as regards such complex organisms as those which formed
the subject of their researches, the notion was banished for
ever.

But the discovery and improvement of the microscope, though
giving a death-blow to much that had been previously written and
believed regarding spontaneous generation, brought also into view
a world of life formed of individuals so minute — so close
as it seemed to the ultimate particles of matter — as to
suggest an easy passage from atoms to organisms. Animal and
vegetable infusions exposed to the air were found clouded and
crowded with creatures far beyond the reach of unaided vision,
but perfectly visible to an eye

strengthened by the microscope. With reference to their origin
these organisms were called ‘Infusoria. Stagnant pools were
found full of them, and the obvious difficulty of assigning a
germinal origin to existences so minute furnished the precise
condition necessary to give new play to the notion of
heterogenesis or spontaneous generation.

The scientific world was soon divided into two hostile camps,
the leaders of which only can here be briefly alluded to. On the
one side, we have Buffon and Needham, the former postulating his
‘organic molecules,’ and the latter assuming the existence
of a special ‘vegetative force’ which drew the molecules together
so as to form living things. On the other side, we have the
celebrated Abbé Lazzaro Spallanzani, who in 1777 published
results counter to those announced by Needham in 1748, and
obtained by methods so precise as to completely overthrow the
convictions based upon the labours of his predecessor. Charging
his flasks with organic infusions, he sealed their necks with the
blowpipe, subjected them in this condition to the heat of boiling
water, and subsequently exposed them to temperatures favourable
to the development of life. The infusions continued unchanged for
months, and when the flasks were subsequently opened no trace of
life was found.

Here I may forestall matters so far as to say that the success
of Spallanzani’s experiments depended wholly on the locality in
which he worked. The air around him must have been free from the
more obdurate infusorial germs, for otherwise the process he
followed would, as was long afterwards proved by Wyman, have
infallibly yielded life. But his refutation of the doctrine of
spontaneous generation is not the less valid on this account. Nor
is it in any way upset by the fact, that others in repeating his
experiments obtained life where he obtained none. Rather is the
refutation strengthened by such differences. Given two
experimenters equally skilful and equally careful, operating in
different places on the same infusion, in the same way, and
assuming the one to obtain life while the other fails to obtain
it; then its well-established absence in the one case proves that
some ingredient foreign to the infusion must be its cause in the
other.

Spallanzani’s sealed flasks contained but small quantities of
air, and as oxygen was afterwards shown to be generally essential
to life, it was thought that the absence of life observed by
Spallanzani might have been due to the lack of this vitalising
gas. To dissipate this doubt, Schulze in 1836 half filled a flask
with distilled water to which animal and vegetable matters were
added. First boiling his infusion to destroy whatever life it
might contain, Schulze sucked daily into his flask air which had
passed through a series of bulbs containing concentrated
sulphuric acid, where all germs of life suspended in the air were
supposed to be destroyed. From May to August this process was
continued without any development of infusorial life.

Here again the success of Schulze was due to his working in
comparatively pure air, but even in such air his experiment is a
very risky one. Germs will pass unwetted and unscathed through
sulphuric acid unless the most special care is taken to detain
them. I have repeatedly failed, by repeating Schulze’s
experiments, to obtain his results. Others have failed likewise.
The air passes in bubbles through the bulbs, and to render the
method secure, the passage of the air must be so slow as to cause
the whole of its floating matter, even to the very core of each
bubble, to touch the surrounding liquid. But if this precaution
be observed, water will be found quite as effectual as sulphuric acid. By
the aid of an air-pump, in a highly infective atmosphere I have
thus drawn air for weeks without intermission, first through
bulbs containing water, and afterwards through vessels containing
organic infusions, without any appearance of life. The germs were
not killed by the water, but they were effectually intercepted,
while the objection that the air had been injured by being
brought into contact with strongly corrosive substances was
avoided.

The brief paper of Schulze, published in Poggendorf’s Annalen
for 1836, was followed in 1837 by another short and pregnant
communication by Schwann.

Redi, as we have seen, traced the maggots of putrefying flesh
to the eggs of flies. But he did not and he could not know the
meaning of putrefaction itself. He had not the instrumental means
to inform him that it also is a phenomenon attendant on
the development of life. This was first proved in the paper now
alluded to. Schwann placed flesh in a flask filled to one-third
of its capacity with water, sterilised the flask by boiling, and
then supplied it for months with calcined air. Throughout this
time there appeared no mould, no infusoria, no putrefaction; the
flesh remained unaltered, while the liquid continued as clear as
it was immediately after boiling. Schwann then varied his
experimental argument, with no alteration in the result. His
final conclusion was, that putrefaction is due to decompositions
of organic matter attendant on the multiplication therein of
minute organisms. These organisms were derived not from the air,
but from something contained in the air, which was destroyed by a
sufficiently high temperature. There never was a more determined
opponent of the doctrine of spontaneous generation than Schwann,
though a strange attempt was made a year and a half ago to enlist
him and others equally opposed to it on the side of the
doctrine.

The physical character of the agent which produces
putrefaction was further revealed by Helmholtz in 1843. By means
of a membrane, he separated a sterilised putrescible liquid from
a putrefying one. The sterilised infusion remained perfectly
intact. Hence it was not the liquid of the putrefying mass
— for that could freely diffuse through the membrane
— but something contained in the liquid, and which was
stopped by the membrane, that caused the putrefaction. In 1854
Schroeder and von Dusch struck into this enquiry, which was
subsequently followed up by Schroeder alone. These able
experimenters employed plugs of cotton-wool to filter the air
supplied to their infusions. Fed with such air, in the great
majority of cases the putrescible liquids remained perfectly
sweet after boiling. Milk formed a conspicuous exception to the
general rule. It putrefied after boiling, though supplied with
carefully filtered air. The researches of Schroeder bring us up
to the year 1859.

In that year a book was published which seemed to overturn
some of the best established facts of previous investigators. Its
title was Hétérogénie, and its author was F.
A. Pouchet, Director of the Museum of Natural History at Rouen.
Ardent, laborious, learned, full not only of scientific but of
metaphysical fervour, he threw his whole energy into the enquiry.
Never did a subject require the exercise of the cold critical
faculty more than this one — calm study in the unravelling
of complex phenomena, care in the preparation of experiments,
care in their execution, skilful variation of conditions, and
incessant questioning of results until repetition had placed
them beyond doubt or question. To a man of Pouchet’s temperament
the subject was full of danger — danger not lessened by the
theoretic bias with which he approached it. This is revealed by
the opening words of his preface: ‘Lorsque, par la
meditation, it fut evident pour moi que la generation
spontanée était encore Fun des moyens qu’emploie la
nature pour la reproduction des êtres, je m’appliquai
à découvrir par quell procédés on
pouvait parvenir à en mettre les phénomènes
en evidence: It is needless to say that such a prepossession
required a strong curb. Pouchet repeated the experiments of
Schulze and Schwann with results diametrically opposed to theirs.
He heaped experiment upon experiment and argument upon argument,
spicing with the sarcasm of the advocate the logic of the man of
science. In view of the multitudes required to produce the
observed results, he ridiculed the assumption of atmospheric
germs. This was one of his strongest points. ‘Si les
Proto-organismes que nous voyons pulluler partout et dans tout,
avaient leurs germes dissembles dans l’atmosphère, dans la
proportion mathématiquement indispensable a cet effet,
l’air en serait totalement obscurci, car ill devraient s ‘y
trouver beaucoup plus serrés que les globules d’eau qui
forment, nos nuages épais. Il n’y a pas là la
moindre exagération.’ Recurring to the subject, he
exclaims: ‘L’air dans lequel noun vivons aurait presque la
densité du fer.’ There is often a virulent contagion in a
confident tone, and this hardihood of argumentative assertion was
sure to influence minds swayed not by knowledge, but by
authority. Had Pouchet known that ‘the blue ethereal sky’
is formed of suspended particles, through which the sun freely
shines, he would hardly have ventured upon this line of
argument.

Pouchet’s pursuit of this enquiry strengthened the conviction
with which he began it, and landed him in downright credulity in
the end. I do not question his ability as an observer, but the
enquiry needed a disciplined experimenter. This latter implies
not mere ability to look at things as Nature offers them to our
inspection, but to force her to show herself under conditions
prescribed by the experimenter himself. Here Pouchet lacked the
necessary discipline. Yet the vigour of his onset raised clouds
of doubt, which for a time obscured the whole field of enquiry.
So difficult indeed did the subject seem, and so incapable of
definite solution, that when Pasteur made known his intention to
take it up, his friends Biot and Dumas expressed their regret,
earnestly exhorting him to set a definite and rigid limit to the
time he purposed spending in this apparently unprofitable field.
[Footnote: ‘Je ne conseillerais à personne,’ said
Dumas to his already famous pupil, ‘de rester trop longtemps dans
ce sujet.’ — Annales de Chimie et de Physique, 1862, vol.
lxiv. p. 22. Since that time the illustrious Perpetual Secretary
of the Academy of Sciences has had good reason to revise this
‘counsel.’]

Schooled by his education as a chemist, and by special
researches on the closely related question of fermentation,
Pasteur took up this subject under particularly favourable
conditions. His work and his culture had given strength and
finish to his natural aptitudes. In 1862, accordingly, he
published a paper “On the Organised Corpuscles existing in the Atmosphere,’
which must for ever remain classical. By the most ingenious devices he
collected the floating particles of the air surrounding his
laboratory in the Rue d’Ulm, and subjected them to microscopic
examination. Many of them he found to be organised particles.
Sowing them in sterilised infusions, he obtained abundant crops
of microscopic organisms. By more refined methods he repeated and
confirmed the experiments of Schwann, which had been contested by
Pouchet, Montegazza, Joly, and Musset. He also confirmed the
experiments of Schroeder and von Dusch. He showed that the cause
which communicated life to his infusions was not uniformly
diffused through the air; that there were aerial interspaces
which possessed no power to generate life. Standing on the Mer de
Glace, near the Montanvert, he snipped off the ends of a number
of hermetically sealed flasks containing organic infusions. One
out of twenty of the flasks thus supplied with glacier air showed
signs of life afterwards, while eight out of twenty of the same
infusions, supplied with the air of the plains, became crowded
with life. He took his flasks into the caves under the
Observatory of Paris, and found the still air in these caves
devoid of generative power. These and other experiments, carried
out with a severity perfectly obvious to the instructed
scientific reader, and accompanied by a logic equally severe,
restored the conviction that, even in these lower raches of the
scale of being, life does not appear without the operation of
antecedent life.

The main position of Pasteur has been strengthened by
practical researches of the most momentous kind. He has applied
the knowledge won from his enquiries to the preservation of wine
and beer, to the manufacture of vinegar, to the staying of the
plague which threatened utter destruction of the silk husbandry
of France, and to the examination of other formidable diseases
which assail the higher animals, including man. His relation to
the improvements which Professor Lister has introduced into
surgery, is shown by a letter quoted in his Etudes sur la
Bière
. [Footnote: I P. 43.] Professor
Lister there expressly thanks Pasteur for having given him the
only principle which could have conducted the antiseptic system
to a successful issue. The strictures regarding defects of
reasoning, to which we have been lately accustomed, throw
abundant light upon their author, but no shade upon Pasteur.

Redi, as we have seen, proved the maggots of putrefying flesh
to be derived from the eggs of flies; Schwann proved putrefaction
itself to be the concomitant of far lower forms of life than
those dealt with by Redi. Our knowledge here, as elsewhere in
connection with this subject, has been vastly extended by
Professor Cohn, of Breslau. ‘No putrefaction,’ he says,
‘can occur in a nitrogenous substance if its bacteria be
destroyed and new ones prevented from entering it. Putrefaction
begins as soon as bacteria, even in the smallest numbers, are
admitted either accidentally or purposely. It progresses in
direct proportion to the multiplication of the bacteria, it is
retarded when they exhibit low vitality, and is stopped by all
influences which either hinder their development or kill them.
All bactericidal media are therefore antiseptic and
disinfecting.” [Footnote: In his last excellent memoir
Cohn expresses himself thus: Wer noch heut die Faeulniss von
einer spontanen Dissociation der Proteinmolecule, oder von einem
unorganisirten Ferment ableitet, oder gar aus
“Stickstoffsplittern” die Balken zur Stuetze seiner
Faeulnisstheorie zu zimmern versucht, hat zuerst den Satz “keine
Faeulniss ohne Bacterium Termo” zu widerlegen.’]
It was
these organisms acting in wound and abscess which so frequently
converted our hospitals into charnel-houses, and it is their
destruction by the antiseptic system that now renders justifiable
operations which no surgeon would have attempted a few years ago.
The gain is immense — to the practising surgeon as well as
to the patient practised upon. Contrast the anxiety of never
feeling sure whether the most brilliant operation might not be
rendered nugatory by the access of a few particles of unseen
hospital dust, with the comfort derived from the knowledge that
all power of mischief on the part of such dust has been surely
and certainly annihilated. But the action of living
contagia extends beyond the domain of the surgeon. The
power of reproduction and indefinite self-multiplication which is
characteristic of living things, coupled with the undeviating
fact of contagia ‘breeding true,’ has given strength
and consistency to a belief long entertained by penetrating
minds, that epidemic diseases generally are the concomitants of
parasitic life. ‘There begins to be faintly visible to us a vast
and destructive laboratory of nature wherein the diseases which
are most fatal to animal life, and the changes to which dead
organic matter passively liable, appear bound together by what
must least be called a very close analogy of causation.”
[Footnote: Report of the Medical Officer of the Privy
Council, 1874, p. 5.]
According to this view, which, as I
have said, is daily gaining converts, a contagious disease may be
defined a conflict between the person smitten by it and a
specific organism which multiplies at his expense, appropriating
his air and moisture, disintegrating his tissues, or poisoning
him by the decompositions incident to its growth.

—–

During the ten years extending from 1859 to 1869, researches
on radiant heat in its relations to the gaseous form of matter
occupied my continual attention. When air was experimented on, I
had to cleanse it effectually of floating matter, and while doing
so I was surprised to notice that, at the ordinary rate of
transfer, such matter passed freely through alkalis, acids,
alcohols, and ethers. The eye being kept sensitive by darkness, a
concentrated beam of light was found to be a most searching test
for suspended matter both in water and in air — a test
indeed indefinitely more searching and severe than that furnished
by the most powerful microscope. With the aid of such a beam I
examined air filtered by cotton-wool; air long kept free from
agitation, so as to allow the floating matter to subside;
calcined air, and air filtered by the deeper cells of the human
lungs. In all cases the correspondence between my experiments and
those of Schroeder, Pasteur, and Lister in regard to spontaneous
generation was perfect. The air which they found inoperative was
proved by the luminous beam to be optically pure and therefore
germless. Having worked at the subject both by experiment and
reflection, on Friday evening, January 21, 1870, I brought it
before the members of the Royal Institution. Two or three months
subsequently, for sufficient practical reasons, I ventured to
direct public attention to the subject in a letter to the Times.
Such was my first contact with this important question.

This letter, I believe, gave occasion for the first public
utterance of Dr. Bastian in relation to this subject. He did me
the honour to inform me, as others had informed Pasteur, that the
subject ‘pertains to the biologist and physician: He expressed
‘amazement’ at my reasoning, and warned me that before what I had
done could be undone ‘much irreparable mischief might be
occasioned.’ With far less preliminary experience to guide and
warn him, the English heterogenist was far bolder than Pouchet in
his experiments, and far more adventurous in his conclusions.
With organic infusions he obtained the results of his celebrated
predecessor, but he did much more — the atoms and molecules
of inorganic liquids passing under his manipulation into those
more ‘complex chemical compounds,’ which we dignify by calling
them ‘living organisms.’ [Footnote: ‘It is
further held that bacteria or allied organisms are prone to be
engendered as correlative products, coming into existence in the
several fermentations, just as independently as other less
complex chemical compounds.’ — Bastian, Trans. of
Pathological Society, vol. xxvi. 258.]

As regards the public who take an interest in such things, and
apparently also as regards a large portion of the medical
profession, our clever countryman succeeded in restoring the
subject to a state of uncertainty similar to that which followed
the publication of Pouchet’s volume in 1859.

It is desirable that this uncertainty should be removed from
all minds, and doubly desirable on practical grounds that it
should be removed from the minds of medical men. In the present
article, therefore, I propose discussing this question face to
face with some eminent and fair-minded member of the medical
profession who, as regards spontaneous generation, entertains
views adverse to mine. Such a one it would be easy to name; but
it is perhaps better to rest in the impersonal. I shall therefore
simply call my proposed co-enquirer my friend. With him at my
side, I shall endeavour, to the best of my ability, so to conduct
this discussion that he who runs may read and that he who reads
may understand.

Let us begin at the beginning. I ask my friend to step into
the laboratory of the Royal Institution, where I place before him
a basin of thin turnip slices barely covered with distilled water
kept a temperature of 120° Fahr. After digesting the turnip
for four or five hours we pour off the liquid, boil it, filter
it, and obtain an infusion as clear as filtered drinking water.
We cool the infusion, test its specific gravity, and find it to
be 1006 or higher – water being 1000. A number of small
clean empty flasks, of the shape shown on the margin, are before
us. One of them is slightly warmed with a spirit-lamp, and its
open end is then dipped into the turnip infusion. The warmed
glass is afterwards chilled, the air within the flasks cools,
contracts, and is followed in its contraction by the infusion.
Thus we get a small quantity of liquid into the flask. We now
heat this liquid carefully. Steam is produced, which issues from
the open neck, carrying the air of the flask along with it. After
a few seconds’ ebullition, the open neck is again Plunged into
the infusion. The steam within the flask condenses, the liquid
enters to supply its place, and in this way we fill our little
flask to about four-fifths of its volume. This description is
typical; we may thus fill a thousand flasks with a thousand
different infusions.

I now ask my friend to notice a trough made of sheet copper,
with two rows of handy little Bunsen burners underneath it. This
trough, or bath, is nearly filled with oil; a piece of thin plank
constitutes a kind of lid for the oil-bath. The wood is
perforated with circular apertures wide enough to allow our small
flask to pass through and plunge itself in the oil, which has
been heated, say, to 250° Fahr. Clasped all round by the hot
liquid, the infusion in the flask rises to its boiling point,
which is not sensibly over 212° Fahr. Steam issues from the
open neck of the flask, and the boiling is continued for five
minutes. With a pair of small brass tongs, an assistant now
seizes the neck near its junction with the flask, and partially
lifts the latter out of the oil. The steam does not cease to
issue, but its violence is abated. With a second pair of tongs
held in one hand, the neck of the flask is seized close to its
open end, while with the other hand a Bunsen’s flame or an
ordinary spirit flame is brought under the middle of the neck.
The glass reddens, whitens, softens, and as it is gently drawn
out the neck diminishes in diameter, until the canal is
completely blocked up. The tongs with the fragment of severed
neck being withdrawn, the flask, with its contents diminished by
evaporation, is lifted from the oil-bath perfectly sealed
hermetically.

Sixty such flasks filled, boiled, and sealed in the manner
described, and containing strong infusions of beef, mutton,
turnip, and cucumber, are carefully packed in sawdust, and
transported to the Alps. Thither, to an elevation of about 7,000
feet above the sea, I invite my co-enquirer to accompany me. It
is the month of July, and the weather is favourable to
putrefaction. We open our box at the Bel-Alp, and count out
fifty-four flasks, with their liquids as clear as filtered
drinking water. In six flasks, however, the infusion is found
muddy. We closely examine these, and discover that every one of
them has had its fragile end broken off in the transit from
London. Air has entered the flasks, and the observed muddiness is
the result. My colleague knows as well as I do what this means.
Examined with a pocket-lens, or even with a microscope of
insufficient power, nothing is seen in the muddy liquid; but
regarded with a magnifying power of a thousand diameters or so,
what an astonishing appearance does it present! Leeuwenhoek
estimated the population of a single drop of stagnant water at
500,000,000: probably the population of a drop of our turbid
infusion would be this many times multiplied. The field of the
microscope is crowded with organisms, some wabbling slowly,
others shooting rapidly across the microscopic field. They dart
hither and thither like a rain of minute projectiles; they
pirouette and spin so quickly round, that the retention of the
retinal impression transforms the little living rod into a
twirling wheel. And yet the most celebrated naturalists tell us
they are vegetables. From the rod-like shape which they so
frequently assume, these organisms are called ‘bacteria’
— a term, be it here remarked, which covers organisms of
very diverse kinds.

Has this multitudinous life been spontaneously generated in
these six flasks, or is it the progeny of living germinal matter
carried into the flasks by the entering air? If the infusions
have a self-generative power, how are the sterility and
consequent clearness of the fifty-four uninjured flasks to be
accounted for? My colleague may urge — and fairly urge
— that the assumption of germinal matter is by no means
necessary; that the air itself may be the one thing needed to
wake up the dormant infusions. We will examine this point
immediately. But meanwhile I would remind him that I am working
on the exact lines laid down by our most conspicuous
heterogenist. He distinctly affirms that the withdrawal of the
atmospheric pressure above the infusion favours the production of
organisms; and he accounts for their absence in tins of preserved
meat, fruit, and vegetables, by the hypothesis that fermentation
has begun in such tins, that gases have been
generated, the pressure of which has stifled the incipient life
and stopped its further development. [Footnote: Beginnings
of Life, vol. i. p. 418.]
This is the new theory of
preserved meats. Had its author pierced a tin of preserved meat,
fruit, or vegetable under water with the view of testing its
truth, he would have found it erroneous. In well-preserved tins
he would have found, not an outrush of gas, but an inrush of
water. I have noticed this recently in tins which have lain
perfectly good for sixty-three years in the Royal Institution.
Modern tins, subjected to the same test, yielded the same result.
From time to time, moreover, during the last two years, I have
placed glass tubes, containing clear infusions of turnip, hay,
beef, and mutton, in iron bottles, and subjected them to
air-pressures varying from ten to twenty-seven atmospheres
— pressures, it is needless to say, far more than
sufficient to tear a preserved meat tin to shreds. After ten days
these infusions were taken from their bottles rotten with
putrefaction and teeming with life. Thus collapses an hypothesis
which had no rational foundation, and which could never have seen
the light had the slightest attempt been made to verify it.

Our fifty-four vacuous and pellucid flasks also declare
against the heterogenist. We expose them to a warm Alpine sun by
day, and at night we suspend them in a warm kitchen. Four of them
have been accidentally broken; but at the end of a month we find
the fifty remaining ones as clear as at the commencement. There
is no sign of putrefaction or of life in any of them. We divide
these flasks into two groups of twenty-three and twenty-seven
respectively (an accident of counting rendered the division
uneven). The question now is whether the admission of air can
liberate any generative energy in the infusions. Our next
experiment will answer this question and something more. We carry
the flasks to a hayloft, and there, with a pair of steel pliers,
snip off the sealed ends of the group of three-and-twenty. Each
snipping off is of course followed by an inrush of air. We now
carry our twenty-seven flasks, our pliers, and a spirit-lamp, to
a ledge overlooking the Aletsch glacier, about 200 feet above the
hayloft, from which ledge the mountain falls almost precipitously
to the north-east for about a thousand feet. A gentle wind blows
towards us from the north-east — that is, across the crests
and snow-fields of the Oberland mountains. We are therefore
bathed by air which must have been for a good while out of
practical contact with either animal or vegetable life. I stand
carefully to leeward of the flasks, for no dust or particle from
my clothes or body must be blown towards them. An assistant
ignites the spirit-lamp, into the flame of which I plunge the
pliers, thereby destroying all attached germs or organisms. Then
I snip off the sealed end of the flask. Prior to every snipping
the same process is gone through, no flask being opened without
the previous cleansing of the pliers by the flame. In this way we
charge our seven-and-twenty flasks with clean vivifying mountain
air.

We place the fifty flasks, with their necks open, over a
kitchen stove, in a temperature varying from 50° to 90°
Fahr., and in three days find twenty-one out of the twenty-three
flasks opened on the hayloft invaded by organisms — two
only of the group remaining free from them. After three weeks’
exposure to precisely the same conditions, not one of the
twenty-seven flasks opened in free air had given way. No germ
from the kitchen air had ascended the narrow necks, the flasks
being shaped to produce this result. They are still in the Alps,
as clear, I doubt not, and as free from life as they were when
sent off from London. [Footnote: An actual experiment made
at the Bel Alp is here described.]

What is my colleague’s conclusion from the experiment before
us? Twenty-seven putrescible infusions, first in vacuo, and
afterwards supplied with the most invigorating air, have shown no
sign of putrefaction or of life. And as to the others, I almost
shrink from asking him whether the hayloft has rendered them
spontaneously generative. Is not the inference here imperative
that it is not the air of the loft — which is connected
through a constantly open door with the general atmosphere
— but something contained in the air, that has produced the
effects observed? What is this something? A sunbeam entering
through a chink in the roof or wall, and traversing the air of
the loft, would show it to be laden with suspended dust
particles. Indeed the dust is distinctly visible in the diffused
daylight. Can it have been the origin of the observed
life? If so, are we not bound by all antecedent experience to
regard these fruitful particles as the germs of the life
observed?

The name of Baron Liebig has been constantly mixed up with
these discussions. ‘We have,’ it is said, ‘his authority for
assuming that dead decaying matter can produce fermentation.’
True, but with Liebig fermentation was by no means synonymous
with life. It meant, according to him, the shaking asunder by
chemical disturbance of unstable molecules. Does the life of our
flasks, then, proceed from dead particles? If my co-enquirer
should reply ‘Yes,’ then I would ask him, ‘What
warrant does Nature offer for such an assumption? Where, amid the
multitude of vital phenomena in which her operations have been
clearly traced, is the slightest countenance given to the notion
that the sowing of dead particles can produce a living crop?’
With regard to Baron Liebig, had he studied the revelations of
the microscope in relation to these questions, a mind so
penetrating could never have missed the significance of the facts
revealed. He, however, neglected the microscope, and fell into
error — but not into error so gross as that in support of
which his authority has been invoked. Were be now alive, he
would, I doubt not, repudiate the use often made of his name
— Liebig’s view of fermentation was at least a scientific
one, founded on profound conceptions of molecular instability.
But this view by no means involves the notion that the planting
of dead particles — ‘Stickstoffsplittern’ as Cohn
contemptuously calls them — is followed by the sprouting of
infusorial life.

—–

Let us now return to London and fix our attention on the dust
of its air. Suppose a room in which the housemaid has just
finished her work to be completely closed, with the exception of
an aperture in a shutter through which a sunbeam enters and
crosses the room. The floating dust reveals the track of the
light. Let a lens be placed in the aperture to condense the beam.
Its parallel rays are now converged to a cone, at the apex of
which the dust is raised to almost unbroken whiteness by the
intensity of its illumination. Defended from all glare, the eye
is peculiarly sensitive to this, scattered light. The floating
dust of London rooms is organic, and may be burned without
leaving visible residue. The action of a spirit-lamp flame upon
the floating matter has been elsewhere thus described:—

—–

In a cylindrical beam which strongly illuminated the dust of
our laboratory, I placed an ignited spirit-lamp. Mingling with
the flame, and round its rim, were seen curious wreaths of
darkness resembling an intensely black smoke. On placing the
flame at some distance below the beam, the same dark masses
stormed upwards. They were blacker than the blackest smoke ever
seen issuing from the funnel of a steamer; and their resemblance
to smoke was so perfect as to prompt the conclusion that the
apparently pure flame of the alcohol-lamp required but a beam of
sufficient intensity to reveal its clouds of liberated
carbon.

But is the blackness smoke? This question presented itself in
a moment, and was thus answered: A red-hot poker was placed
underneath the beam; from it the black wreaths also ascended. A
large hydrogen flame, which emits no smoke, was next employed,
and it also produced with augmented copiousness those whirling
masses of darkness. Smoke being out of the question, what is the
blackness? It is simply that of stellar space; that is to say,
blackness resulting from the absence from the track of the beam
of all matter competent to scatter its light. When the flame was
placed below the beam, the floating matter was destroyed in situ;
and the heated air, freed from this matter, rose into the beam,
jostled aside the illuminated particles, and substituted for
their light the darkness due to its own perfect transparency.
Nothing could more forcibly illustrate the invisibility of the
agent which renders all things visible. The beam crossed, unseen,
the black chasm formed by the transparent air, while, at both
sides of the gap, the thick-strewn particles shone out like a
luminous solid under the powerful illumination. [Footnote:
See Fragment: ‘On Dust and Disease’, vol.
i.]

—–

Supposing an infusion intrinsically barren, but readily
susceptible of putrefaction when exposed to common air, to be
brought into contact with this unilluminable air, what would be
the result? It would never putrefy. It might, however, be urged
that the air is spoiled by its violent calcination. Oxygen passed
through a spirit-lamp flame is, it may be thought, no longer the
oxygen suitable for the development and maintenance of life. We
have an easy escape from this difficulty, which is based,
however, upon the unproved assumption that the air has been
affected by the flame. Let a condensed beam be sent through a
large flask or bolthead containing common air. The track of the
beam is seen within the flask — the dust revealing the
light, and the light revealing the dust. Cork the flask, stuff
its neck with cotton-wool, or simply turn it mouth downwards and
leave it undisturbed for a day or two. Examined afterwards with
the luminous beam, no track is visible; the light passes through
the flask as through a vacuum. The floating matter has abolished
itself, being now attached to the interior surface of the
flask.

Were it our object, as it will be subsequently, to effectually
detain the dirt, we might coat that surface with some sticky
substance. Here, then, without ‘torturing’ the air in any way, we
have found a means of ridding it, or rather of enabling it to rid
itself, of floating matter.

We have now to devise a means of testing the action of such
spontaneously purified air upon putrescible infusions. Wooden
chambers, or cases, are accordingly constructed, having glass
fronts, side-windows, and back-doors. Through the bottoms of the
chambers test-tubes pass air-tight; their open ends, for about
one-fifth of the length of the tubes, being within the chambers.
Provision is made for a free connection rough sinuous channels
between the inner and the outer air. Through such channels,
though open, no dust will reach the chamber. The top of each
chamber is perforated by a circular hole two inches in diameter,
closed air-tight by a sheet of India-rubber. This is pierced in
the middle by a pin, and through the pin-hole is pushed the shank
of a long pipette, ending above in a small funnel. The shank also
passes through a stuffing-box of cotton-wool moistened with
glycerine; so that, tightly clasped by the rubber and wool, the
pipette is not likely in its motions up and down to carry any
dust into the chamber. The annexed woodcut shows a chamber, with
six test-tubes, its side-windows w w, its pipette p c, and its
sinuous channels a b which connect the air of the chamber with
the outer air.

The chamber is carefully closed and permitted to remain quiet
for two or three days. Examined at the beginning by a beam sent
through its windows, the air is found laden with floating matter,
which in three days has wholly disappeared. To prevent its ever
rising again, the internal surface of the chamber was at the
outset coated with glycerine. The fresh but putrescible liquid is
introduced into the six tubes in succession by means of the
pipette. Permitted to remain without further precaution, every
one of the tubes would putrefy and fill itself with life. The
liquid has been in contact with the dust-laden air outside by
which it has been infected, and the infection must be destroyed.
This is done by plunging the six tubes into a bath of heated oil
and boiling the infusion. The time requisite to destroy the
infection depends wholly upon its nature. Two minutes’ boiling
suffices to destroy some contagia, whereas two hundred
minutes’ boiling fails to destroy others. After the infusion has
been sterilised, the oil-bath is withdrawn, and the liquid, whose
putrescibility has been in no way affected by the boiling, is
abandoned to the air of the chamber.

With such chambers I tested, in the autumn and winter of
1875-6, infusions of the most various kinds, embracing natural
animal liquids, the flesh and viscera of domestic animals, game,
fish, and vegetables. More than fifty chambers, each with its
series of infusions, were tested, many of them repeatedly. There
was no shade of uncertainty in any of the results. In every
instance we had, within the chamber, perfect limpidity and
sweetness, which in some cases lasted for more than a year
— without the chamber, with the same infusion, putridity
and its characteristic smells. In no instance was the least
countenance lent to the notion that an infusion deprived by heat
of its inherent life, and placed in contact with air cleansed of
its visibly suspended matter, has any power to generate life
anew.

Remembering then the number and variety of the infusions
employed, and the strictness of our adherence to the rules of
preparation laid down by the heterogenists themselves;
remembering that we have operated upon the very substances
recommended by them as capable of furnishing, even in untrained
hands, easy and decisive proofs of spontaneous generation, and
that we have added to their substances many others of our own
— if this pretended generative power were a reality, surely
it must have manifested itself somewhere. Speaking roundly, I
should say that in such closed chambers at least five hundred
chances have been given to it, but it has nowhere appeared.

The argument is now to be clenched by an experiment which will
remove every residue of doubt as to the ability of the infusions
here employed to sustain life. We open the back doors of our
sealed chambers, and permit the common air with its floating
particles to have access to our tubes. For three months they have
remained pellucid and sweet — flesh, fish, and vegetable
extracts purer than ever cook manufactured. Three days’ exposure
to the dusty air suffices to render them muddy, fetid, and
swarming with infusorial life. The liquids are thus proved, one
and all, ready for putrefaction when the contaminating agent is
applied. I invite my colleague to reflect on these facts. How
will he account for the absolute immunity of a liquid exposed for
months in a warm room to optically pure air, and its infallible
putrefaction in a few days when exposed to dust-laden air? He
must, I submit, bow to the conclusion that the dust-particles are
the cause of putrefactive life. And unless he accepts the
hypothesis that these particles, being dead in the air, are in
the liquid miraculously kindled into living things, he must
conclude that the life we have observed springs from germs or
organisms diffused through the atmosphere.

The experiments with hermetically sealed flasks have reached
the number of 940. A sample group of 130 of them were laid before
the Royal Society on January 13, 1876. They were utterly free
from life, having been completely sterilised by three minutes’
boiling. Special care had been taken that the temperatures to
which the flasks were exposed should include those previously
alleged to be efficient. The conditions laid down by the
heterogenist were accurately copied, but there was no
corroboration of his results. Stress was then laid on the
question of warmth, thirty degrees being suddenly added to the
temperatures with which both of us had previously worked. Waiving
all protest against the caprice thus manifested, I met this new
requirement also. The sealed tubes, which had proved barren in
the Royal Institution, were suspended in perforated boxes, and
placed under the supervision of an intelligent assistant in the
Turkish Bath in Jermyn Street. From two to six days had been
allowed for the generation of organisms in hermetically sealed
tubes. Mine remained in the washing-room of the bath for nine
days. Thermometers placed in the boxes, and read off twice or
three times a day, showed the temperature to vary from a minimum
of 101° to a maximum of 112° Fahr. At the end of nine
days the infusions were as clear as at the beginning. They were
then removed to a warmer position. A temperature of 115° had
been mentioned as particularly favourable to spontaneous
generation. For fourteen days the temperature of the Turkish Bath
hovered about this point, falling once as low as 106°,
reaching 116° on three occasions, 118° on one, and
119° on two. The result was quite the same as that just
recorded. The higher temperatures proved perfectly incompetent to
develope life.

Taking the actual experiment we have made as a basis of
calculation, if our 940 flasks were opened on the hayloft of the
Bel Alp, 858 of them would become filled with organisms. The
escape of the remaining 82 strengthens our case, proving as it
does conclusively that not in the air, nor in the infusions, nor
in anything continuous diffused through the air, but in discrete
particles
, suspended in the air and nourished by the infusions,
we are to seek the cause of life. Our experiment proves these
particles to be in some cases so far apart on the hayloft as to
permit 10 per cent. of our flasks to take in air without
contracting contamination. A
quarter of a century ago Pasteur proved the cause of ‘so-called
spontaneous generation’ to be discontinuous. I have already
referred to his observation that 12 out of 20 flasks opened on
the plains escaped infection, while 19 out of 20 flasks opened on
the Mer de Glace escaped. Our own experiment at the Bel Alp is a
more emphatic instance of the same kind, 90 per cent. of the
flasks opened in the hayloft being smitten, while not one of
those opened on the free mountain ledge was attacked.

The power of the air as regards putrefactive infection is
incessantly changing through natural causes, and we are able to
alter it at will. Of a number of flasks opened in 1876 in the
laboratory of the Royal Institution, 42 per cent. were smitten,
while 58 per cent. escaped. In 1877 the proportion in the same
laboratory was 68 per cent. smitten, to 32 intact. The greater
mortality, so to speak, of the infusions in 1877 was due to the
presence of hay which diffused its germinal dust in the
laboratory air, causing it to approximate as regards infective
virulence to the air of the Alpine loft. I would ask my friend to
bring his scientific penetration to bear upon all the foregoing
facts. They do not prove spontaneous generation to be
‘impossible.’ My assertions, however, relate not to
‘possibilities,’ but to proofs, and the experiments
just described do most ‘distinctly prove the evidence on which
the heterogenist relies to be written on waste paper.

My colleague will not, I am persuaded, dispute these results;
but he may be disposed to urge that other able and honourable men
working at the same subject have arrived at conclusions different
from mine. Most freely granted; but let me here recur to the
remarks already made in speaking of the experiments of
Spallanzani, to the effect that the failure of others to confirm
his results by no means upsets their evidence. To fix the ideas,
let us suppose that my colleague comes to the laboratory of the
Royal Institution, repeats there my experiments, and obtains
confirmatory results; and that he then goes to University or
King’s College where, operating with the same infusions, be
obtains contradictory results. Will he be disposed to conclude
that the selfsame substance is barren in Albemarle Street and
fruitful in Gower Street or the Strand? His Alpine experience has
already made known to him the literally infinite differences
existing between different samples of air as regards their
capacity for putrefactive infection. And, possessing this
knowledge, will he not substitute for the adventurous conclusion
that an organic infusion is barren at one place and spontaneously
generative at another, the more rational and obvious one that the
atmospheres of the two localities which have had access to the
infusion are infective in different degrees?

As regards workmanship, moreover, he will not fail to bear in
mind, that fruitfulness may be due to errors of manipulation,
while barrenness involves the presumption of correct experiment.
It is only the careful worker that can secure the latter, while
it is open to every novice to obtain the former. Barrenness is
the result at which the conscientious experimenter, whatever his
theoretic convictions may be, ought to aim, omitting no pains to
secure it, and resorting only when there is no escape from it to
the conclusion that the life observed comes from no source which
correct experiment could neutralise or avoid.

Let us again take a definite case. Supposing my colleague to
operate with the same apparent care on 100 infusions — or
rather on 100 samples of the same infusion — and that 50 of
them prove fruitful and 50 barren.
Are we to say that the evidence for and against heterogeny is
equally balanced? There are some who would not only say this, but
who would treasure up the So fruitful flasks as ‘positive’
results, and lower the evidential value of the 50 barren flasks
by labelling them ‘negative’ results. This, as shown by Dr.
William Roberts, is an exact inversion of the true order of the
terms positive and negative. [Footnote: See his truly
philosophical remarks on this head in the ‘British Medical
Journal,’ 1876, p. 282.]
Not such, I trust, would be the
course pursued by my friend. As regards the 50 fruitful flasks he
would, I doubt not, repeat the experiment with redoubled care and
scrutiny, and not by one repetition only, but by many, assure
himself that he had not fallen into error. Such faithful scrutiny
fully carried out would infallibly lead him to the conclusion
that here, as in all other cases, the evidence in favour of
spontaneous generation crumbles in the grasp of the competent
enquirer.

The botanist knows that different seeds possess different
powers of resistance to heat. [Footnote: I am indebted to
Dr. Thiselton Dyer for various illustrations of such differences.
It is, however, surprising that a subject of such high scientific
importance should not have been more thoroughly explored. Here
the scoundrels who deal in killed seeds might be able to add to
our knowledge.]
Some are killed by a momentary exposure to
the boiling temperature, while others withstand it for several
hours. Most of our ordinary seeds are rapidly killed, while
Pouchet made known to the Paris Academy of Sciences in 1866, that
certain seeds, which had been transported in fleeces of wool from
Brazil, germinated after four hours’ boiling. The germs of the
air vary as much among themselves as the seeds of the botanist.
In some localities the diffused germs are so tender that boiling
for five minutes, or even less, would be sure to destroy them
all; in other localities the diffused germs are so obstinate,
that many hours’ boiling would be requisite to deprive them of
their power of germination. The absence or presence of a truss of
desiccated hay would produce differences as great as those here
described. The greatest endurance that I have ever observed
— and I believe it is the greatest on record – was a
case of survival after eight hours’ boiling.

As regards their power of resisting heat, the infusorial germs
of our atmosphere might be classified under the following and
intermediate heads :— Killed in five minutes; not killed in
five minutes but killed in fifteen; not killed in fifteen minutes
but killed in thirty; not killed in thirty minutes but killed in
an hour; not killed in an hour but killed in two hours; not
killed in two but killed in three hours; not killed in three but
killed in four hours. I have had several cases of survival
after four and five hours’ boiling, some survivals after
six, and one after eight hours’ boiling. Thus far has experiment
actually reached; but there is no valid warrant for fixing upon
even eight hours as the extreme limit of vital resistance.
Probably more extended researches (though mine have been very
extensive) would reveal germs more obstinate still. It is also
certain that we might begin earlier, and find germs which are
destroyed by a temperature far below that of boiling water. In
the presence of such facts, to speak of a death-point of bacteria
and their germs would be unmeaning — but of this more
anon.

‘What present warrant,’ it has been asked, ‘is there for
supposing that a naked, or almost naked, speck of protoplasm can
withstand four, six, or eight hours’ boiling?’ Regarding naked
specks of protoplasm I make no assertion. I know nothing about
them, save as the creatures of fancy. But I do affirm, not as a
‘supposition,’ nor an ‘assumption,’ nor a
‘probable guess,’ nor as ‘a wild hypothesis,’ but as
a matter of the most undoubted fact, that the spores of the hay
bacillus, when thoroughly desiccated by age, have withstood the
ordeal mentioned. And I further affirm that these obdurate germs,
under the guidance of the knowledge that they are germs, can be
destroyed by five minutes’ boiling, or even less. This needs
explanation. The finished bacterium perishes at a temperature far
below that of boiling water, and it is fair to assume that the
nearer the germ is to its final sensitive condition the more
readily will it succumb to heat. Seeds soften before and during
germination. This premised, the simple description of the
following process will suffice to make its meaning
understood.

An infusion infected with the most powerfully resistent germs,
but otherwise protected against the floating matters of the air,
is gradually raised to its boiling-point. Such germs as have
reached the soft and plastic state immediately preceding their
development into bacteria are thus destroyed. The infusion is
then put aside in a warm room for ten or twelve hours. If for
twenty-four, we might have the liquid charged with well-developed
bacteria. To anticipate this, at the end of ten or twelve hours
we raise the infusion a second time to the boiling temperature,
which, as before, destroys all germs then approaching their point
of final development. The infusion is again put aside for ten or
twelve hours, and the process of heating is repeated. We thus
kill the germs in the order of their resistance, and finally
kill the last of them. No infusion can withstand this process if
it be repeated a sufficient number of times. Artichoke, cucumber,
and turnip infusions, which had proved specially obstinate when
infected with the germs of desiccated hay, were completely broken
down by this method of discontinuous heating, three minutes being
found sufficient to accomplish what three hundred minutes’
continuous boiling failed to accomplish. I applied the method,
moreover, to infusions of various kinds of hay, including those
most tenacious of life. Not one of them bore the ordeal. These
results were clearly foreseen before they were realised, so that
the germ theory fulfils the test of every true theory, that test
being the power of prevision.

When ‘naked or almost naked specks of protoplasm’ are spoken
of, the imagination is drawn upon, not the objective truth of
Nature. Such words sound like the words of knowledge where
knowledge is really nil. The possibility of a ‘thin covering’ is
conceded by those who speak in this way. Such a covering may,
however, exercise a powerful protective influence. A thin
pellicle of India-rubber, for example, surrounding a pea keeps it
hard in boiling water for a time sufficient to reduce an
uncovered pea to a pulp. The pellicle prevents imbibition,
diffusion, and the consequent disintegration. A greasy or oily
surface, or even the layer of air which clings to certain bodies,
would act to some extent in a similar way. ‘The singular
resistance of green vegetables to sterilisation,’ says Dr.
William Roberts, ‘appears to be due to some peculiarity of
the surface, perhaps their smooth glistening epidermis which
prevented complete wetting of their surfaces.’ I pointed out in
1876 that the process by which an atmospheric germ is wetted
would be an interesting subject of investigation. A dry
microscope covering-glass may be caused to float on water for a
year. A sewing-needle may be similarly kept floating, though its
specific gravity is nearly eight times that of water.

Were it not for some specific relation between the matter of
the germ and that of the liquid into which it falls, wetting
would be simply impossible. Antecedent, to all development there
must be an interchange of matter between the germ and its
environment; and this interchange must obviously depend upon the
relation of the germ to its encompassing liquid. Anything that
hinders this interchange retards the destruction of the germ in
boiling water. In my paper published in the ‘Philosophical
Transactions’ for 1877, I add the following remark :—

It is not difficult to see that the surface of a seed or germ
may be so affected by desiccation and other causes as practically
to prevent contact between it and the surrounding liquid. The
body of a germ, moreover, may be so indurated by time and dryness
as to resist powerfully the insinuation of water between its
constituent molecules. It would be difficult to cause such a germ
to imbibe the moisture necessary to produce the swelling and
softening which precede its destruction in a liquid of high
temperature.

—–

However this may be — whatever be the state of the
surface, or of the body, of the spores of Bacillus subtilis, they
do as a matter of certainty resist, under some circumstances,
exposure for hours to the heat of boiling water. No theoretic
scepticism can successfully stand in the way of this fact,
established as it has been by hundreds, if not thousands, of
rigidly conducted experiments.

—–

We have now to test one of the principal foundations of the
doctrine of spontaneous generation as formulated in this country.
With this view, I place before my friend and co-enquirer two
liquids which have been kept for six months in one of our sealed
chambers, exposed to optically pure air. The one is a mineral
solution containing in proper proportions all the substances
which enter into the composition of bacteria, the other is an
infusion of turnip—it might be any one of a hundred other
infusions, animal or vegetable. Both liquids are as clear as
distilled water, and there is no trace of life in either of them.
They are, in fact, completely sterilised. A mutton-chop, over
which a little water has been poured to keep its juices from
drying up, has lain for three days upon a plate in our warm room.
It smells offensively. Placing a drop of the fetid mutton-juice
under a microscope, it is found swarming with the bacteria of
putrefaction. With a speck of the swarming liquid I inoculate the
clear mineral solution and the clear turnip infusion, as a
surgeon might inoculate an infant with vaccine lymph. In
four-and-twenty hours the transparent liquids have become turbid
throughout, and instead of being barren as at first they are
teeming with life. The experiment may be repeated a thousand
times with the same invariable result. To the naked eye the
liquids at the beginning were alike, being both equally
transparent—to the naked eye they are alike at the end,
being both equally muddy. Instead of putrid mutton-juice, we
might take as a source of infection any one of a hundred other
putrid liquids, animal or vegetable. So long as the liquid
contains living bacteria a speck of it communicated either to the
clear mineral solution, or to the clear turnip infusion, produces
in twenty-four hours the effect here described.

We now vary the experiment thus :— Opening the back-door
of another closed chamber which has contained for months the pure
mineral solution and the pure turnip infusion side by side, I
drop into each of them a small pinch of laboratory dust. The
effect here is tardier than when the speck of putrid liquid was
employed. In three days, however, after its infection with the
dust, the turnip infusion is muddy, and swarming as before with
bacteria. But what about the mineral solution which, in our first
experiment, behaved in a manner undistinguishable from the
turnip-juice? At the end of three days there is not a bacterium
to be found in it. At the end of three weeks it is equally
innocent of bacterial life. We may repeat the experiment with the
solution and the infusion a hundred times with the same
invariable result. Always in the case of the latter the sowing,
of the atmospheric dust yields a crop of bacteria—never in
the former does the dry germinal matter kindle into active life.
[Footnote: This is the deportment of the mineral solution
as described by others. My own experiments would lead me to say
that the development of the bacteria, though exceedingly slow and
difficult, is not impossible.]
What is the inference which
the reflecting mind must draw from this experiment? Is it not as
clear as day that while both liquids are able to feed the
bacteria and to enable them to increase and multiply, after they
have been once, fully developed
, only one of the liquids is able
to develope into active bacteria the germinal dust of the
air?

I invite my friend to reflect upon this conclusion he will, I
think, see that there is no escape from it. He may, if he
prefers, hold the opinion, which I consider erroneous, that
bacteria exist in the air, not as germs but as desiccated
organisms. The inference remains, that while the one liquid is
able to force the passage from the inactive to the active state,
the other is not.

But this is not at all the inference which has been drawn from
experiments with the mineral solution.
Seeing its ability to nourish bacteria when once inoculated
with the living active organism, and observing that no bacteria
appeared in the solution after long exposure to the air, the
inference was drawn that neither bacteria nor their germs existed
in the air
. Throughout Germany the ablest literature of the
subject, even that opposed to heterogeny, is infected with this
error; while heterogenists at home and abroad have based upon it
a triumphant demonstration of, their doctrine. It is proved, they
say, by the deportment of the mineral solution that neither
bacteria nor their germs exist in the air; hence, if, on
exposing a thoroughly sterilised turnip infusion to the air,
bacteria appear, they must of necessity have been spontaneously
generated. In the words of Dr. Bastian: ‘We can only infer that
whilst the boiled saline solution is quite incapable of
engendering bacteria, such organisms are able to arise de
novo
in the boiled organic infusion.’ [Footnote:
‘Proceedings of the Royal Society,’ vol. xxi. p. 130.]

I would ask my eminent colleague what he thinks of this
reasoning now? The datum is — ‘A mineral solution exposed
to common air does not develope bacteria;’ the inference is
— ‘Therefore if a turnip infusion similarly exposed
develope bacteria, they must be spontaneously generated.’ The
inference, on the face of it, is an unwarranted one. But while as
matter of logic it is inconclusive, as matter of fact it is
chimerical. London air is as surely charged with the germs of
bacteria as London chimneys are with smoke. The inference just
referred to is completely disposed of by the simple question:
‘Why, when your sterilised organic infusion is exposed to
optically puree air, should this generation of life de novo
utterly cease? Why should I be able to preserve my turnip-juice
side by side with your saline solution for the three hundred and
sixty-five days of the year, in free connection with the general
atmosphere, on the sole condition that the portion of that
atmosphere in contact with the juice shall be visibly free from
floating dust, while three days’ exposure to that dust fills it
with bacteria?’ Am I over sanguine in hoping that as regards the
argument here set forth he who runs may read, and he who reads
may understand?

We now proceed to the calm and thorough consideration of
another subject, more important if possible than the foregoing
one, but like it somewhat difficult to seize by reason of the
very opulence of the phraseology, logical and rhetorical, in
which it has been set forth. The subject now to be considered
relates to what has been called ‘the death-point of
bacteria.’ Those who happen to be acquainted with the
modern English literature of the question will remember how
challenge after challenge has been issued to panspermatists in
general, and to one or two home workers in particular, to come to
close quarters on this cardinal point. It is obviously the
stronghold of the English heterogenist. ‘Water,’ he says,
`is boiling merrily over a fire when some luckless person upsets
the vessel so that the heated fluid exercises its scathing
influence upon an uncovered portion of the body—hand, arm,
or face. Here, at all events, there is no room for doubt. Boiling
water unquestionably exercises a most pernicious and rapidly
destructive effect upon the living matter of which we are
composed.’ [Footnote: Bastian, ‘Evolution,’ p.
133.]
And lest it should be supposed that it is the high
organisation which, in this case, renders the body susceptible to
heat, he refers to the action of boiling water on the hen’s egg
to dissipate the notion. ‘The conclusion,’ he says, ‘would
seem to force itself upon us that there is something
intrinsically deleterious in the action of boiling water upon
living matter—whether this matter be of high or of low
organisation.’ [Footnote: Bastian, ‘Evolution,’ p.
135.]
Again, at another place: ‘It has been shown
that the briefest exposure to the influence of boiling water is
destructive of all living matter.’ [Footnote: Ibid. p.
46]

The experiments already recorded plainly show that there is a
marked difference between the dry bacterial matter of the air,
and the wet, soft, and active bacteria of putrefying organic
liquids. The one can be luxuriantly bred in the saline solution,
the others refuse to be born there, while both of them are
copiously developed in a sterilised turnip infusion. Inferences,
as we have already seen, founded on the deportment of the one
liquid cannot with the warrant of scientific logic be extended to
the other. But this is exactly what the heterogenist has done,
thus repeating as regards the death-point of bacteria the error
into which he fell concerning the germs of the air. Let us boil
our muddy mineral solution with its swarming bacteria for five
minutes. In the soft succulent condition in which they exist in
the solution not one of them escapes destruction. The same is
true of the turnip infusion if it be inoculated with the living
bacteria only—the aerial dust being carefully excluded. In
both cases the dead organisms sink to the bottom of the liquid,
and without re-inoculation no fresh organisms will arise. But the
case is entirely different when we inoculate our turnip infusion
with the desiccated germinal matter afloat in the air.

The ‘death-point’ of bacteria is the maximum temperature at
which they can live, or the minimum temperature at which they
cease to live. If, for example, they survive a temperature of
140°, and do not survive a temperature of 150°, the
death-point lies somewhere between these two temperatures.
Vaccine lymph, for example, is proved by Messrs. Braidwood and
Vacher to be deprived of its power of infection by brief exposure
to a temperature between 140° and 150° Fahr. This may be
regarded as the death-point of the lymph, or rather of the
particles diffused in the lymph, which constitute the real
contagium. If no time, however, be named for the application of
the heat, the term ‘death-point’ is a vague one. An
infusion, for example, which will resist five hours’ continuous
exposure to the boiling temperature, will succumb to five
days’ exposure to a temperature 50° Fahr. below that of
boiling. The fully developed soft bacteria of putrefying liquids
are not only killed by five minutes’ boiling, but by less than a
single minute’s boiling — indeed, they are slain at about
the same temperature as the vaccine. The same is true of the
plastic, active bacteria of the turnip infusion [Footnote:
In my paper in the ‘Philosophical Transactions’ for 1876, I
pointed out and illustrated experimentally the difference, as
regards rapidity of development, between water-germs and
air-germs; the growth from the already softened water-germs
proving to be practically as rapid as from developed bacteria.
This preparedness of the germ for rapid development is associated
with its preparedness for rapid destruction.]

But, instead of choosing a putrefying liquid for inoculation,
let us prepare and employ our inoculating substance in the
following simple way :—Let a small wisp of hay, desiccated
by age, be washed in a glass of water, and let a perfectly
sterilised turnip infusion be inoculated with the washing liquid.
After three hours’ continuous boiling the infusion thus infected
will often develope luxuriant bacterial life. Precisely the same
occurs if a turnip infusion be prepared in an atmosphere well
charged with desiccated hay-germs. The infusion in this case
infects itself without special inoculation, and its subsequent
resistance to sterilisation is often very great. On the 1st of
March last I purposely infected the air of our laboratory with
the germinal dust of a sapless kind of hay mown in 1875. Ten
groups of flasks were charged with turnip infusion prepared in
the infected laboratory, and were afterwards subjected to the
boiling temperature for periods varying from 15 minutes to 240
minutes. Out of the ten groups only one was sterilised —
that, namely, which had been boiled for four hours. Every flask
of the nine groups which had been boiled for 15, 30, 45, 60, 75,
90, 105, 120, and 180 minutes respectively, bred organisms
afterwards. The same is true of other vegetable infusions. On the
28th of February last, for example, I boiled six flasks,
containing cucumber infusion prepared in an infected atmosphere,
for periods of 15, 30, 45, 60, 120, and 180 minutes. Every flask
of the group subsequently developed organisms. On the same day,
in the case of three flasks, the boiling was prolonged to 240,
300, and 360 minutes; and these three flasks were completely
sterilised. Animal infusions, which under ordinary circumstances
are rendered infallibly barren by five minutes’ boiling, behave
like the vegetable infusions in an atmosphere infected with
hay-germs. On the 30th of March, for example, five flasks were
charged with a clear infusion of beef and boiled for 60 minutes,
120 minutes, 180 minutes, 240 minutes, and 300 minutes
respectively. Every one of them became subsequently crowded with
organisms, and the same happened to a perfectly pellucid mutton
infusion prepared at the same time. The cases are to be numbered
by hundreds in which similar powers of resistance were manifested
by infusions of the most diverse kinds.

In the presence of such facts I would ask my colleague whether
it is necessary to dwell for a single instant on the
one-sidedness of the evidence which led the conclusion that all
living matter has its life destroyed by ‘the briefest
exposure to the influence of boiling water.’ An infusion proved
to be barren by six months’ exposure to moteless air maintained
at a temperature of 90° Fahr., when inoculated with
full-grown active bacteria, fills itself in two days with
organisms so sensitive as to be killed by a few minutes’ exposure
to a temperature much below that of boiling water. But the
extension of this result to the desiccated germinal matter of the
air is without warrant or justification. This is obvious without
going beyond the argument itself. But we have gone far beyond the
argument, and proved by multiplied experiment the alleged
destruction of all living matter by the briefest exposure to the
influence of boiling water to be a defusion. The whole logical
edifice raised upon this basis falls therefore to the ground; and
the argument that bacteria and their germs, being destroyed at
140°, must, if they appear after exposure to 212°, be
spontaneously generated, is, I trust, silenced for ever.

Through the precautions, variations, and repetitions observed
and executed with the view of rendering its results secure, the
separate vessels employed in this enquiry have mounted up in two
years to nearly ten thousand.

Besides the philosophic interest attaching to the problem of
life’s origin, which will be always immense, there are the
practical interests involved in the application of the doctrines
here discussed to surgery and medicine. The antiseptic system, at
which I have already glanced, illustrates the manner in which
beneficent results of the gravest moment follow in the wake of
clear theoretic insight. Surgery was once a noble art; it is now,
as well, a noble science. Prior to the introduction of the
antiseptic system, the thoughtful surgeon could not have failed
to learn empirically that there was something in the air which
often defeated the most consummate operative skill. That
something the antiseptic treatment destroys or renders innocuous.
At King’s College Mr. Lister operates and dresses while a fine
shower of mixed carbolic acid and water, produced in the simplest
manner, falls upon the wound, the lint and gauze employed in the
subsequent dressing being duly saturated with the antiseptic. At
St. Bartholomew’s Mr. Callender employs the dilute carbolic acid
without the spray; but, as regards the real point aimed at
— the preventing of the wound from becoming a nidus for the
propagation of septic bacteria — the practice in both
hospitals is the same. Commending itself as it does to the
scientifically trained mind, the antiseptic system has struck
deep root in Germany.

Had space allowed, it would have given me pleasure to point
out the present position of the ‘germ theory’ in reference to the
phenomena of infectious disease, distinguishing arguments based
on analogy — which, however, are terribly strong —
from those based on actual observation. I should have liked to
follow up the account I have already given [Footnote:
‘Fortnightly Review,’ November 1876, see article
‘Fermentation.’]
of the truly excellent researches of a
young and an unknown German physician named Koch, on splenic
fever, by an account of what Pasteur has recently done with
reference to the same subject. Here we have before us a living
contagium of the most deadly power, which we can follow
from the beginning to the end of its life cycle.
[Footnote: Dallinger and Drysdale had previously shown
what skill and patience can accomplish, by their admirable
observations on the life history of the monads.]
We find
it in the blood or spleen of a smitten animal in the state say of
short motionless rods. When these rods are placed in a nutritive
liquid on the warm stage of the microscope, we soon see them
lengthening into filaments which lie, in some cases, side by
side, forming in others graceful loops, or becoming coiled into
knots of a complexity not to be unravelled. We finally see those
filaments resolving themselves into innumerable spores, each with
death potentially housed within it, yet not to be distinguished
microscopically from the harmless germs of Bacillus subtilis. The
bacterium of splenic fever is called Bacillus Anthracis. This
formidable organism was shown to me by M. Pasteur in Paris last
July. His recent investigations regarding the part it plays
pathologically certainly rank amongst the most remarkable labours
of that remarkable man. Observer after observer had strayed and
fallen in this land of pitfalls, a multitude of opposing
conclusions and mutually destructive theories being the result.
In association with a younger physiological colleague, M.
Joubert, Pasteur struck in amidst the chaos, and soon reduced it
to harmony. They proved, among other things, that in cases where
previous observers in France had supposed themselves to be
dealing solely with splenic fever, another equally virulent
factor was simultaneously active. Splenic fever was often
overmastered by septicaemia, and results due solely to the latter
had been frequently made the ground of pathological inferences
regarding the character and cause of the former. Combining duly
the two factors, all the previous irregularities disappeared,
every result obtained receiving the fullest explanation. On
studying the account of this masterly investigation, the words
wherewith Pasteur himself feelingly alludes to the difficulties
and dangers of the experimenter’s art came home to me with
especial force: ‘J’ai tant de fois éprouvé que dans
cet art difficile de l’expérimentation les plus habiles
bronchent à chaque pas, et que l’interprétation des
faits nest pas moins périlleuse.’ [Footnote:
Comptes-Rendus,’ lxxxiii. p. 177.]

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XIV. SCIENCE AND
MAN.

[Footnote:
Presidential Address, delivered before the Birmingham and Midland
Institute, October 1877; with additions.]

A MAGNET attracts iron; but when we analyse the effect we
learn that the metal is not only attracted but repelled, the
final approach to the magnet being due to the difference of two
unequal and opposing forces. Social progress is for the most part
typified by this duplex or polar action. As a general rule, every
advance is balanced by a partial retreat, every amelioration is
associated more or less with deterioration. No great mechanical
improvement, for example, is introduced for the benefit of
society at large that does not bear hardly upon individuals.
Science, like other things, is subject to the operation of this
polar law, what is good for it under one aspect being bad for it
under another.

Science demands above all things personal concentration. Its
home is the study of the mathematician, the quiet laboratory of
the experimenter, and the cabinet of the meditative observer of
nature. Different atmospheres are required by the man of science,
as such, and the man of action. Thus the facilities of social and
international intercourse, the railway, the telegraph, and the
post-office, which are such undoubted boons to the man of action,
react to some extent injuriously on the man of science. Their
tendency is to break up that concentrativeness which, as I have
said, is an absolute necessity to the scientific
investigator.

The men who have most profoundly influenced the world from the
scientific side have habitually sought isolation. Faraday, at a
certain period of his career, formally renounced dining out.
Darwin lives apart from the bustle of the world in his quiet home
in Kent. Mayer and Joule dealt in unobtrusive retirement with the
weightiest scientific questions. There is, however, one motive
power in the world which no man, be he a scientific student or
otherwise, can afford to treat with indifference; and that is,
the cultivation of right relations with his fellow-men —
the performance of his duty, not as an isolated individual, but
as a member of society. It is duty in this aspect, overcoming
alike the sense of possible danger and the desire for repose,
that has placed me in your presence here to-night.

To look at his picture as a whole, a painter requires
distance; and to judge of the total scientific achievement of any
age, the standpoint of a succeeding age is desirable. We may,
however, transport ourselves in idea into the future, and thus
survey with more or less completeness the science of our time. We
sometimes hear it decried, and contrasted to its disadvantage
with the science of other times. I do not think that this will be
the verdict of posterity. I think, on the contrary, that
posterity will acknowledge that in the history of science no
higher samples of intellectual conquest are recorded than those
which this age has made its own. One of the most salient of these
I propose, with your permission, to make the subject of our
consideration during the coming hour.

It is now generally admitted that the man of to-day is the
child and product of incalculable antecedent time. His physical
and intellectual textures have been woven for him during his
passage through phases of history and forms of existence which
lead the mind back to an abysmal past. One of the qualities which
he has derived from that past is the yearning to let in the light
of principles on the otherwise bewildering flux of phenomena. He
has been described by the German Lichtenberg as ‘das rastlose
Ursachenthier ‘ — the restless cause-seeking animal —
in whom facts excite a kind of hunger to know the sources from
which they spring. Never, I venture to say, in the history of the
world has this longing been more liberally responded to, both
among men of science and the general public, than during the last
thirty or forty years. I say ‘the general public,’ because
it is a feature of our time that the man of science no longer
limits his labours to the society of his colleagues and his
peers, but shares, as far as it is possible to share, with the
world at large the fruits of enquiry.

The celebrated Robert Boyle regarded the universe as a
machine; Mr. Carlyle prefers regarding it as a tree. He loves the
image of the umbrageous Igdrasil better than that of the
Strasburg clock. A machine may be defined as an organism with
life and direction outside; a tree may be defined as an organism
with life and direction within. In the light of these
definitions, I close with the conception of Carlyle. The order
and energy of the universe I hold to be inherent, and not imposed
from without, the expression of fixed law and not of arbitrary
will, exercised by what Carlyle would call an Almighty
Clockmaker. But the two conceptions are not so much opposed to
each other after all. In one fundamental particular they at all
events agree. They equally imply the interdependence and
harmonious interaction of parts, and the subordination of the
individual powers of the universal organism to the working of the
whole.

Never were the harmony and interdependence just referred to so
clearly recognised as now. Our insight regarding them is not that
vague and general insight to which our fathers had attained, and
which, in early times, was more frequently affirmed by the
synthetic poet than by the scientific man. The interdependence of
our day has become quantitative — expressible by numbers
— leading, it must be added, directly into that inexorable
reign of law which so many gentle people regard with dread. In
the domain now under review men of science had first to work
their way from darkness into twilight, and from twilight into
day. There is no solution of continuity in science. It is not
given to any man, however endowed, to rise spontaneously into
intellectual splendour without the parentage of antecedent
thought. Great discoveries grow. Here, as in other cases, we have
first the seed, then the ear, then the full corn in the ear, the
last member of the series implying the first. Thus, as regards
the discovery of gravitation with which the name of Newton is
identified, notions more or less clear concerning it had entered
many minds before Newton’s transcendent mathematical genius
raised it to the level of a demonstration. The whole of his
deductions, moreover, rested upon the inductions of Kepler.
Newton shot beyond his predecessors; but his thoughts were rooted
in their thoughts, and a just distribution of merit would assign
to them a fair portion of the honour of discovery.

Scientific theories sometimes float like rumours in the air
before they receive complete expression. The doom of a doctrine
is often practically sealed, and the truth of one is often
practically accepted, long prior to the demonstration of either
the error or the truth.

Perpetual motion was discarded before it was proved to be
opposed to natural law; and, as regards the connection and
interaction of natural forces, intimations of modern discoveries
are strewn through the writings of Leibnitz, Boyle, Hooke, Locke
and others.

Confining ourselves to recent times, Dr. Ingleby has pointed
out to me some singularly sagacious remarks bearing upon this
question, which were published by: an anonymous writer in 1820.
Roget’s penetration was conspicuous in 1829. Mohr had grasped in
1837 some deep-lying truth. The writings of Faraday furnish
frequent illustrations of his profound belief in he unity of
nature. ‘I have long,’ he writes in 1845, ‘held an opinion
almost amounting to conviction, in common, I believe, with other
lovers of natural knowledge, that the various forms under which
the forces of matter are made manifest have one common origin,
or, in other words, are so directly related and mutually
dependent, that they are convertible, as it were, one into
another, and possess equivalence of power in their action.’ His
own researches on magneto-electricity, on electro-chemistry, and
on the ‘magnetisation of light led him directly to this belief.
At an early date Mr. Justice Grove made his mark upon this
question. Colding, though starting from a metaphysical basis,
grasped eventually the relation between heat and mechanical work,
and sought to determine it experimentally. And here let me say,
that to him who has only the truth at heart, and who in his
dealings with scientific history keeps his soul unwarped by envy,
hatred, or malice, personal or national, every fresh accession to
historic knowledge must be welcome. For every new-comer of proved
merit, more especially if that merit should have been previously
overlooked, he makes ready room in his recognition or his
reverence. But no retrospect of scientific literature has as yet
brought to light a claim which can sensibly affect the positions
accorded to two great Path-hewers, as the Germans call
them, whose names in relation to this subject are linked in
indissoluble association. These names are Julius Robert Mayer and
James Prescott Joule.

In his essay on ‘Circles’ Mr. Emerson, if I remember rightly,
pictured intellectual progress as rhythmic. At a given moment
knowledge is surrounded by a barrier which marks its limit. It
gradually gathers clearness and strength until by-and-by some
thinker of exceptional power bursts the barrier and wins a wider
circle, within which thought once more entrenches itself. But the
internal force again accumulates, the new barrier is in its turn
broken, and the mind finds itself surrounded by a still wider
horizon. Thus, according to Emerson, knowledge spreads by
intermittent victories instead of progressing at a uniform
rate.

When Dr. Joule first proved that a weight of one pound,
falling through a height of seven hundred and seventy-two feet,
generated an amount of heat competent to warm a pound of water
one degree Fahrenheit, and that in lifting the weight so much
heat exactly disappeared, he broke an Emersonian ‘circle,’
releasing by the act an amount of scientific energy which rapidly
overran a vast domain, and embodied itself in the great doctrine
known as the ‘Conservation of Energy.’ This doctrine recognises
in the material universe a constant sum of power made up of items
among which the most Protean fluctuations are incessantly going
on. It is as if the body of Nature were alive, the thrill and
interchange of its energies resembling those of an organism. The
parts of the ‘stupendous whole’ shift and change, augment and
diminish, appear and disappear, while the total of which they are
the parts remains quantitatively immutable. Immutable, because
when change occurs it is always polar — plus accompanies
minus, gain accompanies loss, no item varying in the slightest
degree without an absolutely equal change of some other item in
the opposite direction.

—–

The sun warms the tropical ocean, converting a portion of its
liquid into vapour, which rises in the air and is recondensed on
mountain heights, returning in rivers to the ocean from which it
came. Up to the point where condensation begins, an amount of
heat exactly equivalent to the molecular work of vaporisation and
the mechanical work of lifting the vapour to the mountain-tops
has disappeared from the universe. What is the gain corresponding
to this loss? It will seem when mentioned to be expressed in a
foreign currency. The loss is a loss of heat; the gain is a gain
of distance, both as regards masses and molecules. Water which
was formerly at the sea-level has been lifted to a position from
which it can fall; molecules which have been locked together as a
liquid are now separate as vapour which can recondense. After
condensation gravity comes into effectual play, pulling the
showers down upon the hills, and the rivers thus created through
their gorges to the sea. Every raindrop which smites the mountain
produces its definite amount of heat; every river in its course
develops heat by the clash of its cataracts and the friction of
its bed. In the act of condensation, moreover, the molecular work
of vaporisation is accurately reversed. ‘Compare, then, the
primitive loss of solar warmth with the heat generated by the
condensation of the vapour, and by the subsequent fall of the
water from cloud to sea. They are mathematically equal to each
other. No particle of vapour was formed and lifted without being
paid for in the currency of solar heat; no particle returns as
water to the sea without the exact quantitative restitution of
that heat. There is nothing gratuitous in physical nature, no
expenditure without equivalent gain, no gain without equivalent
expenditure. With inexorable constancy the one accompanies the
other, leaving no nook or crevice between them for spontaneity to
mingle with the pure and necessary play of natural force. Has
this uniformity of nature ever been broken? The reply is:
‘Not to the knowledge of science.’

What has been here stated regarding heat and gravity applies
to the whole of inorganic nature. Let us take an illustration
from chemistry. The metal zinc may be burnt in oxygen, a
perfectly definite amount of heat being produced by the
combustion of a given weight of the metal. But zinc may also be
burnt in a liquid which contains a supply of oxygen — in
water, for example. It does not in this case produce flame or
fire, but it does produce heat which is capable of accurate
measurement. But the heat of zinc burnt in water falls short of
that produced in pure oxygen, the reason being that to obtain its
oxygen from the water the zinc must first dislodge the hydrogen.
It is in the performance of this molecular work that the missing
heat is absorbed. Mix the liberated hydrogen with oxygen and
cause them to recombine; the heat developed is mathematically
equal to the missing heat. Thus in pulling the oxygen and
hydrogen asunder an amount of heat is consumed which is
accurately restored by their reunion.

This leads up to a few remarks upon the Voltaic battery. It is
not my design to dwell upon the technical features of this
wonderful instrument, but simply, by means of it, to show what
varying shapes a given amount of energy can assume while
maintaining unvarying quantitative stability. When that form of
power which we call an electric current passes through Grove’s
battery, zinc is consumed in acidulated water; and in the battery
we are able so to arrange matters that when no current passes no
zinc shall be consumed. Now the current, whatever it may be,
possesses the power of generating heat outside the battery. We
can fuse with it iridium, the most refractory of metals, or we
can produce with it the dazzling electric light, and that at any
terrestrial distance from the battery itself.

We will now, however, content ourselves with causing the
current to raise a given length of platinum wire, first to a
blood-heat, then to redness, and finally to a white heat. The
heat under these circumstances generated in the battery by the
combustion of a fixed quantity of zinc is no longer constant, but
it varies inversely as the heat generated outside. If the outside
heat be nil, the inside heat is a maximum; if the external wire
be raised to a blood-heat, the internal heat falls slightly short
of the maximum. If the wire be rendered red-hot, the quantity of
missing heat within the battery is greater, and if the external
wire be rendered white-hot, the defect is greater still. Add
together the internal and external heat produced by the
combustion of a given weight of zinc, and you have an absolutely
constant total. The heat generated without is so much lost
within, the heat generated within is so much lost without, the
polar changes already adverted to coming here conspicuously into
play. Thus in a variety of ways we can distribute the items of a
never-varying sum, but even the subtle agency of the electric
current places no creative power in our hands.

Instead of generating external heat, we may cause the current
to effect chemical decomposition at a distance from the battery.
Let it, for example, decompose water into oxygen and hydrogen.
The heat generated in the battery under these circumstances by
the combustion of a given weight of zinc falls short of what is
produced when there is no decomposition. How far short? The
question admits of a perfectly exact answer. When the oxygen and
hydrogen recombine, the heat absorbed in the decomposition is
accurately restored, and it is exactly equal in amount to that
missing in the battery. We may, if we like, bottle up the gases,
carry in this form the heat of the battery to the polar regions,
and liberate it there. The battery, in fact is a hearth on which
fuel is consumed; but the heat of the combustion, instead of
being confined in the usual manner to the hearth itself, may be
first liberated at the other side of the world.

And here we are able to solve an enigma which long perplexed
scientific men, and which could not be solved until the bearing
of the mechanical theory of heat upon the phenomena of the
Voltaic battery was understood. The puzzle was, that a single
cell could not decompose water. The reason is now plain enough.
The solution of an equivalent of zinc in a single cell develops
not much more than half the amount of heat required to decompose
an equivalent of water, and the single cell cannot cede an amount
of force which it does not possess. But by forming a battery of
two cells instead of one, we develop an amount of heat slightly
in excess of that needed for the decomposition of the water. The
two-celled battery is therefore rich enough to pay for that
decomposition, and to maintain the excess referred to within its
own cells.

Similar reflections apply to the thermo-electric pile, an
instrument usually composed of small bars of bismuth and antimony
soldered alternately together. The electric current is here
evoked by warming the soldered junctions of one face of the pile.
Like the Voltaic current, the thermo-electric current can heat
wires, produce decomposition, magnetise iron, and deflect a
magnetic needle at any distance from its origin. You will be
disposed, and rightly disposed, to refer those distant
manifestations of power to the heat communicated to the face of
the pile, but the case is worthy of closer examination. In 1826
Thomas Seebeck discovered thermo-electricity, and six years
subsequently Peltier made an observation which comes with
singular felicity to our aid in determining the material used up
in the formation of the thermo-electric current. He found that
when a weak extraneous current was sent from antimony to bismuth
the junction of the two metals was always heated, but that when
the direction was from bismuth to antimony the junction was
chilled. Now the current in the thermo-pile itself is always from
bismuth to antimony, across the heated junction — a
direction in which it cannot possibly establish itself without
consuming the heat imparted to the junction. This heat is the
nutriment of the current. Thus the heat generated by the
thermo-current in a distant wire is simply that originally
imparted to the pile, which has been first transmuted into
electricity, and then retransmuted into its first form at a
distance from its origin. As water in a state of vapour passes
from a boiler to a distant condenser, and there assumes its
primitive form without gain or loss, so the heat communicated to
the thermo-pile distils into the subtler electric current, which
is, as it were, recondensed into heat in the distant platinum
wire.

In my youth I thought an electro-magnetic engine which was
shown to me a veritable perpetual motion — a machine, that
is to say, which performed work without the expenditure of power.
Let us consider the action of such a machine. Suppose it to be
employed to pump water from a lower to a higher level. On
examining the battery which works the engine we find that the
zinc consumed does not yield its full amount of heat. The
quantity of heat thus missing within is the exact thermal
equivalent of the mechanical work performed without. Let the
water fall again to the lower level; it is warmed by the fall.
Add the heat thus produced to that generated by the friction,
mechanical and magnetical, of the engine; we thus obtain the
precise amount of heat missing in the battery. All the effects
obtained from the machine are thus strictly paid for; this
‘payment for results’ being, I would repeat, the inexorable
method of nature.

No engine, however subtly devised, can evade this law of
equivalence, or perform on its own account the smallest modicum
of work. The machine distributes, but it cannot create. Is the
animal body, then, to be classed among machines? When I lift a
weight, or throw a stone, or climb a mountain, or wrestle with my
comrade, am I not conscious of actually creating and expending
force? Let us look at the antecedents of this force. We derive
the muscle and fat of our bodies from what we eat. Animal heat
you know to be due to the slow combustion of this fuel. My arm is
now inactive, and the ordinary slow combustion of my blood and
tissue is going on. For every grain of fuel thus burnt a
perfectly definite amount of heat has been produced. I now
contract my biceps muscle without causing it to perform external
work. The combustion is quickened, and the heat is increased;
this additional heat being liberated in the muscle itself. I lay
hold of a 56 lb. weight, and by the contraction of my biceps lift
it through the vertical space of a foot. The blood and tissue
consumed during this contraction have not developed in the muscle
their due amount of heat. A quantity of heat is at this moment
missing in my muscle which would raise the temperature of an
ounce of water somewhat more than one degree Fahrenheit. I
liberate the weight: it falls to the earth, and by its collision
generates the precise amount of heat missing in the muscle. My
muscular heat is thus transferred from its local hearth to
external space. The fuel is consumed in my body, but the heat of
combustion is produced outside my body. The case is substantially
the same as that of the Voltaic battery when it performs external
work, or produces external heat. All this points to the
conclusion that the force we employ in muscular exertion is the
force of burning fuel and not of creative will. In the light of
these facts the body is seen to be as incapable of generating
energy without expenditure, as the solids and liquids of the
Voltaic battery. The body, in other words, falls into the
catagory of machines.

We can do with the body all that we have already done with the
battery — heat platinum wires, decompose water, magnetise
iron, and deflect a magnetic needle. The combustion of muscle may
be made to produce all these effects, as the combustion of zinc
may be caused to produce them. By turning the handle of a
magneto-electric machine a coil of wire may be caused to rotate
between the poles of a magnet. As long as the two ends of the
coil are unconnected we have simply to overcome the ordinary
inertia and friction of the machine in turning the handle. But
the moment the two ends of the coil are united by a thin platinum
wire a sudden addition of labour is thrown upon the turning arm.
When the necessary labour is expended, its equivalent immediately
appears. The platinum wire glows. You can readily maintain it at
a white heat, or even fuse it. This is a very remarkable result.
From the muscles of the arm, with a temperature of 100 degrees,
we extract the temperature of molten platinum, which is nearly
four thousand degrees. The miracle here is the reverse of that of
the burning bush mentioned in Exodus. There the bush burned, but
was not consumed — here the body is consumed, but does not burn.
The similarity of the action with that of the Voltaic battery
when it heats an external wire is too obvious to need pointing
out. When the machine is used to decompose water, the heat of the
muscle, like that of the battery, is consumed in molecular work,
being fully restored when the gases recombine. As before, also,
the transmuted heat of the muscles may be bottled up, carried to
the polar regions, and there restored to its pristine form.

—–

The matter of the human body is the same as that of the world
around us; and here we find the forces of the human body
identical with those of inorganic nature. Just as little as the
Voltaic battery is the animal body a creator of force. It is an
apparatus exquisite and effectual beyond all others in
transforming and distributing the energy with which it is
supplied, but it possesses no creative power. Compared with the
notions previously entertained regarding the play of ‘Vital
force’ this is a great result. The problem of vital dynamics has
been described by a competent authority as ‘the grandest of
all.’ I subscribe to this opinion, and honour correspondingly the
man who first successfully grappled with the problem. He was no
pope, in the sense of being infallible, but he was a man of
genius whose work will be held in honour as long as science
endures I have already named him in connection with our
illustrious countryman Dr. Joule. Other eminent men took up this
subject subsequently and independently, but all that has been
done hitherto enhances instead of diminishing the merits of Dr
Mayer.

Consider the vigour of his reasoning. ‘Beyond the power
of generating internal heat, the animal organism can generate
heat external to itself. A blacksmith by hammering can warm a
nail, and a savage by friction can heat wood to its point of
ignition. Unless, then, we abandon the physiological axiom that
the animal body cannot create heat out of nothing, we are driven
to the conclusion that it is the total heat, within and
without, that ought to be regarded as the real calorific effect
of the oxidation within the body
.’ Mayer, however, not only
states the principle, but illustrates numerically the transfer of
muscular heat to external space. A bowler who imparts a velocity
of 30 feet to an 8-lb. ball consumes in the act 0.1 of a grain of
carbon. The heat of the muscle is here distributed over the track
of the ball, being developed there by mechanical friction. A man
weighing 150 lbs. consumes in lifting his own body to a height of
8 feet the heat of a grain of carbon. Jumping from this height
the heat is restored. The consumption of 2 oz. 4 drs. 20 grs. of
carbon would place the same man on the summit of a mountain
10,000 feet high. In descending the mountain an amount of heat
equal to that produced by the combustion of the foregoing amount
of carbon is restored. The muscles of a labourer whose weight is
150 lbs. weigh 64 lbs. When dried they are reduced to 15 lbs.
Were the oxidation corresponding to a day-labourer’s ordinary
work exerted on the muscles alone, they would be wholly consumed
in 80 days. Were the oxidation necessary to sustain the heart’s
action concentrated on the heart itself, it would be consumed in
8 days. And if we confine our attention to the two ventricles,
their action would consume the associated muscular tissue in 31
days. With a fulness and precision of which this is but a sample
did Mayer, between 1842 and, 1845, deal with the great question
of vital dynamics.

In direct opposition, moreover, to the foremost scientific
authorities of that day, with Liebig at their head, this solitary
Heilbronn worker was led by his calculations to maintain that the
muscles, in the main, played the part of machinery, converting
the fat, which had been previously considered a mere
heat-producer, into the motive power of the organism. Mayer’s
prevision has been justified by events, for the scientific world
is now upon his side.

We place, then, food in our stomachs as so much combustible
matter. It is first dissolved by purely chemical processes, and
the nutritive fluid is poured into the blood. Here it comes into
contact with atmospheric oxygen admitted by the lungs. It unites
with the oxygen as wood or coal might unite with it in a furnace.
The matter-products of the union, if I may use the term, are the
same in both cases, viz. carbonic acid and water. The
force-products are also the same — heat within the body, or
heat and work outside the body. Thus far every action of the
organism belongs to the domain either of physics or of chemistry.
But you saw me contract the muscle of my arm. What enabled me to
do, so? Was it or was it not the direct action of my will? The
answer is, the action of the will is mediate, not direct. Over
and above the muscles the human organism is provided with long
whitish filaments of medullary matter, which issue from the
spinal column, being connected by it on the one side with the
brain, and on the other side losing themselves in the muscles.
Those filaments or cords are the nerves, which you know are
divided into two kinds, sensor and motor, or, if you like the
terms better, afferent and efferent nerves. The former carry
impressions from the external world to the brain; the latter
convey the behests of the brain to the muscles. Here, as
elsewhere, we find ourselves aided by the sagacity of Mayer, who
was the first clearly to formulate the part played by the nerves
in the organism. Mayer saw that neither nerves nor brain, nor
both together, possessed the energy necessary to animal motion;
but he also saw that the nerve could lift a latch and open a
door, by which floods of energy are let loose. ‘As an
engineer,’ he says with admirable lucidity, ‘by the motion
of his finger in opening a valve or loosening a detent can
liberate an amount of mechanical energy almost infinite compared
with its exciting cause; so the nerves, acting on the muscles,
can unlock an amount of power out of all proportion to the work
done by the nerves themselves.’ The nerves, according to Mayer,
pull the trigger, but the gunpowder which they ignite is stored
in the muscles. This is the view now universally entertained.

The quickness of thought has passed into a proverb, and the
notion that any measurable time elapsed between the infliction of
a wound and the feeling of the injury would have been rejected as
preposterous thirty years ago. Nervous impressions,
notwithstanding the results of Haller, were thought to be
transmitted, if not instantaneously, at all events with the
rapidity of electricity. Hence, when Helmholtz, in 1851,
affirmed, as the result of experiment, nervous transmission to be
a comparatively sluggish process, very few believed him. His
experiments may now be made in the lecture-room.

Sound in air moves at the rate of 1,100 feet a second; sound
in water moves at the rate of 5,000 feet a second; light in
aether moves at the rate of 186,000 miles a second, and
electricity in free wires moves probably at the same rate. But
the nerves transmit their messages at the rate of only 70 feet a
second, a progress which in these quick times might well be
regarded as inordinately slow.

Your townsman, Mr. Gore, has produced by electrolysis a kind
of antimony which exhibits an action strikingly analogous to that
of nervous propagation. A rod of this antimony is in such a
molecular condition that when you scratch or heat one end of the
rod, the disturbance propagates itself before your eyes to the
other end, the onward march of the disturbance being announced by
the development of heat and fumes along the line of propagation.
In some such way the molecules of the nerves are successively
overthrown; and if Mr. Gore could only devise some means of
winding up his exhausted antimony, as the nutritive blood winds
up exhausted nerves, the comparison would be complete. The
subject may be summed up, as Du Bois-Reymond has summed it up, by
reference to the case of a whale struck by a harpoon in the tail.
If the animal were 70 feet long, a second would elapse before the
disturbance could reach the brain. But the impression after its
arrival has to diffuse itself and throw the brain into the
molecular condition necessary to consciousness. Then, and not
till then, the command to the tail to defend itself is shot
through the motor nerves. Another second must elapse before the
command can reach the tail, so that more than two seconds
transpire between the infliction of the wound and the muscular
response of the part wounded. The interval required for the
kindling of consciousness would probably more than suffice for
the destruction of the brain by lightning, or even by a
rifle-bullet. Before the organ can arrange itself it may,
therefore, be destroyed, and in such a case we may safely
conclude that death is painless.

—–

The experiences of common life supply us with copious
instances of the liberation of vast stores of muscular power by
an infinitesimal ‘priming’ of the muscles by the nerves. We
all know the effect produced on a ‘nervous’ organisation by
a slight sound which causes affright. An aërial wave, the
energy of which would not reach a minute fraction of that
necessary to raise the thousandth of a grain through the
thousandth of an inch, can throw the whole human frame into a
powerful mechanical spasm, followed by violent respiration and
palpitation. The eye of course, may be appealed to as well as
the ear. Of this the lamented Lange gives the following vivid
illustration:

A merchant sits complacently in his easy chair, not knowing
whether smoking, sleeping, newspaper reading, or the digestion of
food occupies the largest portion of his personality. A servant
enters the room with a telegram bearing the words,
‘Antwerp, &c. . . . Jonas and Co. have failed.’
‘Tell James to harness the horses!’ The servant flies.
Upstairs the merchant, wide awake; makes a dozen paces through
the room, descends to the counting-house, dictates letters, and
forwards despatches. He jumps into his carriage, the horses
snort, and their driver is immediately at the Bank, on the
Bourse, and among his commercial friends. Before an hour has
elapsed he is again at home, where he throws himself once more
into his easy chair with a deep-drawn sigh, ‘Thank God I am
protected against the worst, and now for further reflection.’

This complex mass of action, emotional, intellectual, and
mechanical, is evoked by the impact upon the retina of the
infinitesimal waves of light coming from a few pencil marks on a
bit of paper. We have, as Lange says, terror, hope, sensation,
calculation, possible ruin, and victory compressed into a moment.
What caused the merchant to spring out of his chair? The
contraction of his muscles. What made his muscles contract? An
impulse of the nerves, which lifted the proper latch, and
liberated the muscular power. Whence this impulse? From the
centre of the nervous system. But how did it originate there?
This is the critical question, to which some will reply that it
had its origin in the human soul.

The aim and effort of science is to explain the unknown in
terms of the known. Explanation, therefore, is conditioned by
knowledge. You have probably heard the story of the German
peasant, who, in early railway days, was taken to see the
performance of a locomotive. He had never known carriages to be
moved except by animal power. Every explanation outside of this
conception lay beyond his experience, and could not be invoked.
After long reflection therefore, and seeing no possible escape
from the conclusion, he exclaimed confidently to his companion,
‘Es muessen doch Pferde darin sein ‘ — There must be horses
inside. Amusing as this locomotive theory may seem, it
illustrates a deep-lying truth.

With reference to our present question, some may be disposed
to press upon me such considerations as these :— Your motor
nerves are so many speaking-tubes, through which messages are
sent from the man to the world; and your sensor nerves are so
many conduits through which the whispers of the world are sent
back to the man. But you have not told us where is the
man. Who or what is it that sends and receives those messages
through the bodily organism? Do not the phenomena point to the
existence of a self within the self, which acts through the body
as through a skilfully constructed instrument? You picture the
muscles as hearkening to the commands sent through the motor
nerves, and you picture the sensor nerves as the vehicles of
incoming intelligence; are you not bound to supplement this
mechanism by the assumption of an entity which uses it? In other
words, are you not forced by Tour own exposition into the
hypothesis of a free human soul?

This is fair reasoning now, and at a certain stage of the
world’s knowledge, it might well have been deemed conclusive.
Adequate reflection, however, shows that instead of introducing
light into our minds, this hypothesis considered scientifically
increases our darkness. You do not in this case explain the
unknown in terms of the known, which, as stated above, is the
method of science, but you explain the unknown in terms of the
more unknown. Try to mentally visualise this soul as an entity
distinct from the body, and the difficulty immediately appears.
From the side of science all that we are warranted in stating is
that the terror, hope, sensation, and calculation of Lange’s
merchant, are psychical phenomena produced by, or associated
with, the molecular processes set up by waves of light in a
previously prepared brain.

When facts present themselves let us dare to face them, but
let the man of science equally dare to confess ignorance where it
prevails. What then is the causal connection, if any, between the
objective and subjective — between molecular motions and
states of consciousness? My answer is: I do not see the
connection, nor have I as yet met anybody who does.

It is no explanation to say that the objective and subjective
effects are two sides of one and the same phenomenon. Why should
the phenomenon have two sides? This is the very core of the
difficulty. There are plenty of molecular motions which do not
exhibit this two-sidedness. Does water think or feel when it runs
into frost-ferns upon a window-pane? If not, why should the
molecular motion of the brain be yoked to this mysterious
companion — consciousness? We can form a coherent picture of
the physical processes — the stirring of the brain, the
thrilling of the nerves, the discharging of the muscles, and all
the subsequent mechanical motions of the organism. But we can
present to our minds no picture of the process whereby
consciousness emerges, either as a necessary link or as an
accidental by-product of this series of actions. Yet it certainly
does emerge — the prick of a pin suffices to prove that
molecular motion can produce consciousness. The reverse process
of the production of motion by consciousness is equally
unpresentable to the mind. We are here, in fact, upon the
boundary line of the intellect, where the ordinary canons of
science fail to extricate us from our difficulties. If we are
true to these canons, we must deny to subjective phenomena all
influence on physical processes. Observation proves that they
interact, but in passing from one to the other, we meet a blank
which mechanical deduction is unable to fill. Frankly stated, we
have here to deal with facts almost as difficult to seize
mentally as the idea of a soul. And if you are content to make
your ‘soul’ a poetic rendering of a phenomenon which refuses the
yoke of ordinary physical laws, I, for one, would not object to
this exercise of ideality. Amid all our speculative uncertainty,
however, there is one practical point as clear as the day;
namely, that the brightness and the usefulness of life, as well
as its darkness and disaster, depend to a great extent upon our
own use or abuse of this miraculous organ.

Accustomed as I am to harsh language, I am quite prepared to
hear my ‘poetic rendering’ branded as a ‘falsehood’ and a
‘fib.’ The vituperation is unmerited, for poetry or
ideality, and untruth are assuredly very different things. The
one may vivify, while the other, kills. When St. John extends the
notion of a soul to ‘souls washed in the blood of Christ’ does he
‘fib’? Indeed, if the appeal to ideality is censurable,
Christ himself ought not to have escaped censure. Nor did he
escape it. ‘How can this man give us his flesh to eat?’
expressed the sceptical flouting of unpoetic natures. Such are
still amongst us. Cardinal Manning would doubtless tell any
Protestant who rejects the doctrine of transubstantiation that he
‘fibs’ away the plain words of his Saviour when he reduces
‘the Body of the Lord’ in the sacrament to a mere figure of
speech.

Though misuse may render it grotesque or insincere, the
idealisation of ancient conceptions, when done consciously and
above board, has, in my opinion, an important future. We are not
radically different from our historic ancestors, and any feeling
which affected them profoundly, requires only appropriate
clothing to affect us. The world will not lightly relinquish its
heritage of poetic feeling, and metaphysic will be welcomed when
it abandons its pretensions to scientific discovery and consents
to be ranked as a kind of poetry. ‘A good symbol,’ says Emerson,
‘is a missionary to persuade thousands. The Vedas, the Edda, the
Koran, are each remembered by its happiest figure. There is no
more welcome gift to men than a new symbol. They assimilate
themselves to it, deal with it in all ways, and it will last a
hundred years. Then comes a new genius and brings another.’ Our
ideas of God and the soul are obviously subject to this symbolic
mutation. They are not now what they were a century ago. They
will not be a century hence what they are now. Such ideas
constitute a kind of central energy in the human mind, capable,
like the energy of the physical universe, of assuming various
shapes and undergoing various transformations. They baffle and
elude the theological mechanic who would carve them to dogmatic
forms. They offer themselves freely to the poet who understands
his vocation, and whose function is, or ought to be, to find
‘local habitation’ for thoughts woven into our subjective life,
but which refuse to be mechanically defined.

—–

We now stand face to face with the final problem. It is this:
Are the brain, and the moral and intellectual processes known to
be associated with the brain — and, as far as our
experience goes, indissolubly associated — subject to the
laws which we find paramount in physical nature? Is the will of
man, in other words, free, or are it and nature equally
‘bound fast in fate’? From this latter conclusion, after he
had established it to the entire satisfaction of his
understanding, the great German thinker Fichte recoiled. You will
find the record of this struggle between head and heart in his
book, entitled ‘Die Bestimmung des Menschen’ — The Vocation
of Man. [Footnote: Translated by Dr. William Smith of
Edinburgh; Truebner, 1873.]
Fichte was determined at all
hazards to maintain his freedom, but the price he paid for it
indicates the difficulty of the task. To escape from the iron
necessity seen everywhere reigning in physical nature, he turned
defiantly round upon nature and law, and affirmed both of them to
be the products of his own mind. He was not going to be the slave
of a thing which he had himself created. There is a good deal to
be said in favour of this view, but few of us probably would be
able to bring into play the solvent transcendentalism whereby
Fichte melted his chains.

Why do some regard this notion of necessity with terror, while
others do not fear it at all? Has not Carlyle somewhere said that
a belief in destiny is the bias of all earnest minds? ‘It
is not Nature,’ says Fichte, ‘it is Freedom itself, by which the
greatest and most terrible disorders incident to our race are
produced. Man is the cruellest enemy of man.’ But the question of
moral responsibility here emerges, and it is the possible
loosening of this responsibility that so many of us dread. The
notion of necessity certainly failed to frighten Bishop Butler.
He thought it untrue even absurd — but he did not fear its
practical consequences. He showed, on the contrary, in the
‘Analogy,’ that as far as human conduct is concerned, the
two theories of free-will and necessity would come to the same in
the end.

What is meant by free-will? Does it imply the power of
producing events without antecedents? — of starting, as it
were, upon a creative tour of occurrences without any impulse
from within or from without? Let us consider the point. If there
be absolutely or relatively no reason why a tree should fall, it
will not fall; and if there be absolutely or relatively no reason
why a man should act, he will not act. It is true that the united
voice of this assembly could not persuade me that I have not, at
this moment, the power to lift my arm if I wished to do so.
Within this range the conscious freedom of my will cannot be
questioned. But what about the origin of the ‘wish’? Are we, or
are we not, complete masters of the circumstances which create
our wishes, motives, and tendencies to action? Adequate
reflection will, I think, prove that we are not. What, for
example, have I had to do with the generation and development of
that which some will consider my total being, and others a most
potent factor of my total being — the living, speaking
organism which now addresses you? As stated at the beginning of
this discourse, my physical and intellectual textures were woven
for me, not by me. Processes in the conduct or regulation of
which I had no share have made me what I am. Here, surely, if
anywhere, we are as clay in the hands of the potter. It is the
greatest of delusions to suppose that we come into this world as
sheets of white paper on which the age can write anything it
likes, making us good or bad, noble or mean, as the age pleases.
The age can stunt, promote, or pervert pre-existent capacities,
but it cannot create them. The worthy Robert Owen, who saw in
external circumstances the great moulders of human character, was
obliged to supplement his doctrine by making the man himself one
of the circumstances. It is as fatal as it is cowardly to blink
facts because they are not to our taste. How many disorders,
ghostly and bodily, are transmitted to us by inheritance? In our
courts of law, whenever it is a question whether a crime has been
committed under the influence of insanity, the best guidance the
judge and jury can have is derived from the parental antecedents
of the accused. If among these insanity be exhibited in any
marked degree, the presumption in the prisoner’s favour is
enormously enhanced, because the experience of life has taught
both judge and jury that insanity is frequently transmitted from
parent to child.

I met, some years ago, in a railway carriage the governor of
one of our largest prisons. He was evidently an observant and
reflective man, possessed of wide experience gathered in various
parts of the world, and a thorough student of the duties of his
vocation. He told me that the prisoners in his charge might be
divided into three distinct classes. The first class consisted of
persons who ought never to have been in prison. External
accident, and not internal taint, had brought them within the
grasp of the law, and what had happened to them might happen to
most of us. They were essentially men of sound moral stamina,
though wearing the prison garb. Then came the largest class,
formed of individuals possessing no strong bias, moral or
immoral, plastic to the touch of circumstances, which could mould
them into either good or evil members of society. Thirdly came a
class — happily not a large one — whom no kindness
could conciliate and no discipline tame. They were sent into this
world labelled ‘incorrigible’, wickedness being
stamped, as it were, upon their organisations. It was an
unpleasant truth, but as a truth it ought to be faced. For such
criminals the prison over which he ruled was certainly not the
proper place. If confined at all, their prison should be on a
desert island where the deadly contagium of their example
could not taint the moral air. But the sea itself he was disposed
to regard as a cheap and appropriate substitute for the island.
It seemed to him evident that the State would benefit if
prisoners of the first class were liberated; prisoners of the
second class educated; and prisoners of the third class put
compendiously under water.

It is not, however, from the observation of individuals that
the argument against ‘free-will,’ as commonly understood, derives
its principal force. It is, as already hinted, indefinitely
strengthened when extended to the race. Most of you have been
forced to listen to the outcries and denunciations which rang
discordant through the land for some years after the publication
of Mr. Darwin’s ‘Origin of Species.’ Well, the world — even
the clerical world — for the most part settled down in the
belief that Mr. Darwin’s book simply reflects the truth of
nature: that we who are now ‘foremost in the files of time’ have
come to the front through almost endless stages of promotion from
lower to higher forms of life.

If to any one of us were given the privilege of looking back
through the aeons across which life has crept towards its present
outcome, his vision, according to Darwin, would ultimately reach
a point when the progenitors of this assembly could not be called
human. From that humble society, through the interaction of its
members and the storing up of their best qualities, a better one
emerged; from this again a better still; until at length, by the
integration of infinitesimals through ages of amelioration, we
came to be what we are to-day. We of this generation had no
conscious share in the production of this grand and beneficent
result. Any and every generation which preceded us had just as
little share. The favoured organisms whose garnered excellence
constitutes our present store owed their advantages, first, to
what we in our ignorance are obliged to call accidental
variation;’ and, secondly, to a law of heredity in the passing of
which our suffrages were not collected. With characteristic
felicity and precision Mr. Matthew Arnold lifts this question
into the free air of poetry, but not out of the atmosphere of
truth, when he ascribes the process of amelioration to ‘a power
not ourselves which makes for righteousness.’ If, then, our
organisms, with all their tendencies and capacities, are given to
us without our being consulted; and if, while capable of acting
within certain limits in accordance with our wishes, we are not
masters of the circumstances in which motives and wishes
originate; if, finally, our motives and wishes determine our
actions — in what sense can these actions be said to be the
result of free-will?

—–

Here, again, we are confronted with the question of moral
responsibility, which, as it has been much talked of lately, it
is desirable to meet. With the view of removing the fear of our
falling back into the condition of ‘the ape and tiger,’ so
sedulously excited by certain writers, I propose to grapple with
this question in its rudest form, and in the most uncompromising
way. ‘If,’ says the robber, the ravisher, or the murderer, ‘I act
because I must act, what right have you to hold me responsible
for my deeds?’ The reply is, ‘The right of society to protect
itself against aggressive and injurious forces, whether they be
bond or free, forces of nature or forces of man.’ ‘Then,’ retorts
the criminal, ‘you punish me for what I cannot help.’ ‘Let it be
granted,’ says society, ‘but had you known that the treadmill or
the gallows was certainly in store for you, you might have
“helped.” Let us reason the matter fully and frankly out. We may
entertain no malice or hatred against you; it is enough that with
a view to our own safety and purification we are determined that
you and such as you shall not enjoy liberty of evil action in our
midst. You, who have behaved as a wild beast, we claim the right
to cage or kill as we should a wild beast. The public safety is a
matter of more importance than the very limited chance of your
moral renovation, while the knowledge that you have been hanged
by the neck may furnish to others about to do as you have done
the precise motive which will hold them back. If your act be such
as to invoke a minor penalty, then not only others, but yourself,
may profit by the punishment which we inflict. On the homely
principle that “a burnt child dreads the fire,” it will make you
think twice before venturing on a repetition of your crime.
Observe, finally, the consistency of our conduct. You offend, you
say, because you cannot help offending, to the public detriment.
We punish, is our reply, because we cannot help punishing, for
the public good. Practically, then, as Bishop Butler predicted,
we act as the world acted when it supposed the evil deeds of its
criminals to be the products of free-will.’ [Footnote: An
eminent Church dignitary describes all this, not unkindly, as
‘truculent logic.’ I think it worthy of his Grace’s graver
consideration.]

‘What,’ I have heard it argued, ‘is the use of preaching
about duty, if a man’s predetermined position in the moral world
renders him incapable of profiting by advice?’ Who knows that he
is incapable? The preacher’s last word is a factor in the man’s
conduct, and it may be a most important factor, unlocking moral
energies which might otherwise remain imprisoned and unused. If
the preacher thoroughly feel that words of enlightenment,
courage, and admonition enter into the list of forces employed by
Nature herself for man’s amelioration, since she gifted man with
speech, he will suffer no paralysis to fall upon his tongue. Dung
the fig-tree hopefully, and not until its barrenness has been
demonstrated beyond a doubt let the sentence go forth, ‘Cut
it down, why cumbereth it the ground?’

I remember when a youth in the town of Halifax, some
two-and-thirty years ago, attending a lecture given by a young
man to a small but select audience. The aspect of the lecturer
was earnest and practical, and his voice soon rivetted attention.
He spoke of duty, defining it as a debt owed, and there was a
kindling vigour in his words which must have strengthened the
sense of duty in the minds of those who heard him. No
speculations regarding the freedom of the will could alter the
fact that the words of that young man did me good. His name was
George Dawson. He also spoke, if you will allow me to allude to
it, of a social subject much discussed at the time — the
Chartist subject of levelling.’ Suppose, he says, two men to be
equal at night, and that one rises at six, while the other sleeps
till nine next morning, what becomes of your levelling? And in so
speaking be made himself the mouthpiece of Nature, which, as we
have seen, secures advance, not by the reduction of all to a
common level, but by the encouragement and conservation of what
is best.

It may be urged that, in dealing as above with my hypothetical
criminal, I am assuming a state of things brought about by the
influence of religions which include the dogmas of theology and
the belief in freewill — a state, namely, in which a moral
majority control and keep in awe an immoral minority. The heart
of man is deceitful above all things, and desperately wicked.
Withdraw, then, our theologic sanctions, including the belief in
free-will, and the condition of the race will be typified by the
samples of individual wickedness which have been above adduced.
We shall all, that is, become robbers, and ravishers, and
murderers. From much that has been written of late it would seem
that this astounding inference finds house-room in many minds.
Possibly, the people who hold such views might be able to
illustrate them by individual instances.

The fear of hell’s a hangman’s whip,
To keep the wretch in order.

Remove the fear, and the wretch, following his natural
instinct, may become disorderly; but I refuse to accept him as a
sample of humanity. ‘Let us eat and drink, for to-morrow we die’
is by no means the ethical consequence of a rejection of dogma.
To many of you the name of George Jacob Holyoake is doubtless
familiar, and you are probably aware that at no man in England
has the term ‘atheist’ been more frequently pelted. There are,
moreover, really few who have more completely liberated
themselves from theologic notions. Among working-class
politicians Mr. Holyoake is a leader. Does he exhort his
followers to ‘Eat and drink, for to-morrow we die’? Not so. In
the August number of the ‘Nineteenth Century’ you will find
these words from his pen: ‘The gospel of dirt is bad enough, but
the gospel of mere material comfort is much worse.’ He
contemptuously calls the Comtist championship of the working man,
‘the championship of the trencher.’ He would place ‘the
leanest liberty which brought with it the dignity and power of
self-help’ higher than ‘any prospect of a full plate
without it.’ Such is the moral doctrine taught by this
‘atheistic’ leader; and no Christian, I apprehend, need be
ashamed of it.

Most heartily do I recognise and admire the spiritual
radiance, if I may use the term, shed by religion on the minds
and lives of many personally known to me. At the same time I
cannot but observe how signally, as regards the production of
anything beautiful, religion fails in other cases. Its professor
and defender is sometimes at bottom a brawler and a clown. These
differences depend upon primary distinctions of character which
religion does not remove. It may comfort some to know that there
are amongst us many whom the gladiators of the pulpit would call
‘atheists’ and ‘materialists,’ whose lives,
nevertheless, as tested by any accessible standard of morality,
would contrast more than favourably with the lives of those who
seek to stamp them with this offensive brand. When I say
‘offensive,’ I refer simply to the intention of those who
use such terms, and not because atheism or materialism, when
compared with many of the notions ventilated in the columns of
religious newspapers, has any particular offensiveness for me. If
I wished to find men who are scrupulous in their adherence to
engagements, whose words are their bond, and to whom moral
shiftiness of any kind is subjectively unknown; if I wanted a
loving father, a faithful husband, an honourable neighbour, and a
just citizen — I should seek him, and find him among the
band of ‘atheists’ to which I refer. I have known some of
the most pronounced among them not only in life but in death seen
them approaching with open eyes the inexorable goal, with no
dread of a ‘hangman’s whip,’ with no hope of a heavenly crown,
and still as mindful of their duties, and as faithful in the
discharge of them, as if their eternal future depended upon their
latest deeds.

In letters addressed to myself, and in utterances addressed to
the public, Faraday is often referred to as a sample of the
association of religious faith with moral elevation. I was
locally intimate with him for fourteen or fifteen years of my
life, and had thus occasion to observe how nearly his character
approached what might, without extravagance, be called
perfection. He was strong but gentle, impetuous but
self-restrained; a sweet and lofty courtesy marked his dealings
with men and women; and though he sprang from the body of the
people, a nature so fine might well have been distilled from the
flower of antecedent chivalry. Not only in its broader sense was
the Christian religion necessary to Faraday’s spiritual peace,
but in what many would call the narrow sense held by those
described by Faraday himself as ‘a very small and despised sect
of Christians, known, if known at all, as Sandemanians,’ it
constituted the light and comfort of his days.

Were our experience confined to such cases, it would furnish
an irresistible argument in favour of the association of dogmatic
religion with moral purity and grace. But, as already intimated,
our experience is not thus confined. In further illustration of
this point, we may compare with Faraday a philosopher of equal
magnitude, whose character, including gentleness and strength,
candour and simplicity, intellectual power and moral elevation,
singularly resembles that of the great Sandemanian, but who has
neither shared the theologic views nor the religious emotions
which formed so dominant a factor in Faraday’s life. I allude to
Mr. Charles Darwin, the Abraham of scientific men — a
searcher as obedient to the command of truth as was the patriarch
to the command of God. I cannot therefore, as so many desire,
look upon Faraday’s religious belief as the exclusive source of
qualities shared so conspicuously by one uninfluenced by that
belief. To a deeper virtue belonging to human nature in its purer
forms I am disposed to refer the excellence of both.

Superstition may be defined as constructive religion which has
grown incongruous with intelligence. We may admit, with Fichte,
‘that superstition has unquestionably constrained its
subjects to abandon many pernicious practices and to adopt many
useful ones;’ the real loss accompanying its decay at the present
day has been thus clearly stated by the same philosopher: ‘In so
far as these lamentations do not proceed from the priests
themselves — whose grief at the loss of their dominion over
the human mind we can well understand — but from the
politicians, the whole matter resolves itself into this, that
government has thereby become more difficult and expensive. The
judge was spared the exercise of his own sagacity and penetration
when, by threats of relentless damnation, he could compel the
accused to make confession. The evil spirit formerly performed
without reward services for which in later times judges and
policemen have to be paid.’

No man ever felt the need of a high and ennobling religion
more thoroughly than this powerful and fervid teacher, who, by
the way, did not escape the brand of ‘atheist.’ But Fichte
asserted emphatically the power and sufficiency of morality in
its own sphere. ‘Let us consider,’ he says, ‘the highest
which man can possess in the absence of religion — I mean
pure morality. The moral man obeys the law of duty in his breast
absolutely, because it is a law unto him; and he does whatever
reveals itself to him as his duty simply because it is duty. Let
not the impudent assertion be repeated that such an obedience,
without regard for consequences, and without desire for
consequences, is in itself impossible and opposed to human
nature.’ So much for Fichte. Faraday was equally distinct. ‘I
have no intention,’ he says, ‘of substituting anything for
religion, but I wish to take that part of human nature which is
independent of it. Morality, philosophy, commerce, the various
institutions and habits of society, are independent of religion
and may exist without it.’ These were the words of his youth, but
they expressed his latest convictions. I would add, that the muse
of Tennyson never reached a higher strain than when it embodied
the sentiment of duty in AEnone :—

And, because right is right, to follow right
Were wisdom in the scorn of consequence.

Not in the way assumed by our dogmatic teachers has the
morality of human nature been built up. The power which has
moulded us thus far has worked with stern tools upon a very rigid
stuff. What it has done cannot be so readily undone; and it has
endowed us with moral constitutions which take pleasure in the
noble, the beautiful, and the true, just as surely as it has
endowed us with sentient organisms, which find aloes bitter and
sugar sweet. That power did not work with delusions, nor will it
stay its hand when such are removed. Facts, rather than dogmas,
have been its ministers — hunger and thirst, heat and cold,
pleasure and pain, fervour, sympathy, aspiration, shame, pride,
love, hate, terror, awe — such were the forces whose
interaction and adjustment throughout an immeasurable past wove
the triplex web of man’s physical, intellectual, and moral
nature, and such are the forces that will be effectual to the
end.

You may retort that even on my own showing ‘the power which
makes for righteousness’ has dealt in delusions; for it cannot be
denied that the beliefs of religion, including the dogmas of
theology and the freedom of the will, have had some effect in
moulding the moral world. Granted; but I do not think that this
goes to the root of the matter. Are you quite sure that those
beliefs and dogmas are primary, and not derived? — that
they are not the products, instead of being the creators, of
man’s moral nature? I think it is in one of the Latter-Day
Pamphlets that Carlyle corrects a reasoner, who deduced the
nobility of man from a belief in heaven, by telling him that he
puts the cart before the horse, the real truth being that the
belief in heaven is derived from the nobility of man. The bird’s
instinct to weave its nest is referred to by Emerson as typical
of the force which built cathedrals, temples, and pyramids
:—

Knowest thou what wove yon woodbird’s nest
Of leaves and feathers from her breast,
Or how the fish outbuilt its shell,
Painting with morn each annual cell?
Such and so grew these holy piles
While love and terror laid the tiles;
Earth proudly wears the Parthenon
As the best gem upon her zone;
And Morning opes with haste her lids
To gaze upon the Pyramids;
O’er England’s abbeys bends the sky
As on its friends with kindred eye;
For out of Thought’s interior sphere
These wonders rose to upper air,
And nature gladly gave them place,
Adopted them into her race,
And granted them an equal date
With Andes and with Ararat.

Surely, many utterances which have been accepted as
descriptions ought to be interpreted as aspirations, or, as
having their roots in aspiration instead of in objective
knowledge. Does the song of the herald angels, ‘Glory to
God in the highest, and on earth peace, goodwill toward men,’
express the exaltation and the yearning of a human soul? or does
it describe an optical and acoustical fact — a visible host
and an audible song? If the former, the exaltation and the
yearning are man’s imperishable possession — a ferment long
confined to individuals, but which may by-and-by become the
leaven of the race. If the latter, then belief in the entire
transaction is wrecked by non-fulfilment. Look to the East at the
present moment as a comment on the promise of peace’ on earth and
goodwill toward men. That promise is a dream ruined by the
experience of eighteen centuries, and in that ruin is involved
the claim of the ‘heavenly host’ to prophetic vision. But though
the mechanical theory proves untenable, the immortal song and the
feelings it expresses are still ours, to be incorporated, let us
hope, in purer and less shadowy forms in the poetry, philosophy,
and practice of the future.

Thus, following the lead of physical science, we are brought
without solution of continuity into the presence of problems
which, as usually classified, lie entirely outside the domain of
physics. To these problems thoughtful and penetrative minds are
now applying those methods of research which in physical science
have proved their truth by their fruits. There is on all hands a
growing repugnance to invoke the supernatural in accounting for
the phenomena of human life; and the thoughtful minds just
referred to, finding no trace of evidence in favour of any other
origin, are driven to seek in the interaction of social forces
the genesis and development of man’s moral nature. If they
succeed in their search — and I think they are sure to
succeed — social duty will be raised to a higher level of
significance and the deepening sense of social duty will, it is
to be hoped, lessen, if not obliterate, the strifes and
heartburnings which now beset and disfigure our social life.
Towards this great end it behoves us one and all to work; and
devoutly wishing its consummation, I have the honour, ladies and
gentlemen, to bid you a friendly farewell.

.

.

.

.

——————–

.

.

XV. PROFESSOR VIRCHOW AND
EVOLUTION.

THIS world of ours has, on the
whole, been an inclement region for the growth of natural truth;
but it may be that the plant is all the hardier for the bendings
and buffetings it has undergone. The torturing of a shrub, within
certain limits, strengthens it. Through the struggles and passions
of the brute, man reaches his estate; through savagery and
barbarism his civilisation; and through illusion and persecution
his knowledge of nature, including that of his own frame. The
bias towards natural truth must have been strong to have
withstood and overcome the opposing forces. Feeling appeared in
the world before Knowledge; and thoughts, conceptions, and
creeds, founded on emotion, had, before the dawn of science,
taken root in man. Such thoughts, conceptions, and creeds must
have met a deep and general want; otherwise their growth could
not have been so luxuriant, nor their abiding power so strong.
This general need — this hunger for the ideal and wonderful
— led eventually to the differentiation of a caste, whose
vocation it was to cultivate the mystery of life and its
surroundings, and to give shape, name, and habitation to the
emotions which that mystery aroused. Even the savage lived, not
by bread alone, but in a mental world peopled with forms
answering to his capacities and needs. As time advanced —
in other words, as the savage opened out into civilised man
— these forms were purified and ennobled until they finally
emerged in the mythology and art of Greece:—

Where still the magic robe of Poesy
Wound itself lovingly around the Truth.

[Footnote:
Da der Dichtung zauberische Huelle
Sich noch lieblich um die Wahrheit wand.’

— Schiller. ]

As poets, the priesthood would have been justified, their
deities, celestial and otherwise, with all their retinue and
appliances, being more or less legitimate symbols and
personifications of the aspects of nature and the phases of the
human soul. The priests, however, or those among them who were
mechanics, and not poets, claimed objective validity for their
conceptions, and tried to base upon external evidence that which
sprang from the innermost need and nature of man. It is against
this objective rendering of the emotions — this thrusting
into the region of fact and positive knowledge of conceptions
essentially ideal and poetic — that science, consciously or
unconsciously, wages war. Religious feeling is as much a verity
as any other part of human consciousness; and against it, on its
subjective side, the waves of science beat in vain. But when,
manipulated by the constructive imagination, mixed with imperfect
or inaccurate historic data, and moulded by misapplied logic,
this feeling makes claims which traverse our knowledge of nature,
science, as in duty bound, stands as a hostile power in its path.
It is against the mythologic scenery, if I may use the term,
rather than against the life and substance of religion, that
Science enters her protest. Sooner or later among thinking
people, that scenery will be taken for what it is worth —
as an effort on the part of man to bring the mystery of life and
nature within the range of his capacities; as a temporary and
essentially fluxional rendering in terms of knowledge of that
which transcends all knowledge, and admits only of ideal
approach.

The signs of the times, I think, point in this direction. It
is, for example, the obvious aim of Mr. Matthew Arnold to
protect, amid the wreck of dogma, the poetic basis of religion.
And it is to be remembered that under the circumstances poetry
may be the purest accessible truth. In other influential quarters
a similar spirit is at work. In a remarkable article published by
Professor Knight of St. Andrews in the September number of the
‘Nineteenth Century,’ amid other free utterances, we have
this one :— ‘If matter is not eternal, its first emergence into
being is a miracle beside which all others dwindle into absolute
insignificance. But, as has often been pointed out, the process
is unthinkable; the sudden apocalypse of a material world out of
blank nonentity cannot be imagined; [Footnote: Professor
Knight will have to reckon with the English Marriage Service, one
of whose Collects begins thus: `O God, who by thy mighty power
halt made all things of nothing.]
its emergence into order
out of chaos when “without form and void” of life, is merely a
poetic rendering of the doctrine of its slow evolution
.’
These are all bold words to be spoken before the moral philosophy
class of a Scotch university, while those I have underlined show
a remarkable freedom of dealing with the sacred text. They repeat
in terser language what I ventured to utter four years ago
regarding the Book of Genesis. ‘Profoundly interesting and indeed
pathetic to me are those attempts of the opening mind of man to
appease its hunger for a Cause. But the Book of Genesis has no
voice in scientific questions. It is a poem, not a scientific
treatise
. In the former aspect it is for ever beautiful; in
the latter it has been, and it will continue to be, purely
obstructive and hurtful.’ My agreement with Professor Knight
extends still further.’ Does the vital,’ he asks, ‘proceed by a
still remoter development from the non-vital? Or was it created
by a fiat of volition? Or’ — and here he emphasises his
question — ‘has it always existed in some form or other
as an eternal constituent of the universe?
I do not see,’ he
replies, ‘how we can escape from the last alternative.’
With the whole force of my conviction I say, Nor do I, though our
modes of regarding the ‘eternal constituent’ may not be the
same.

When matter was defined by Descartes, he deliberately excluded
the idea of force or motion from its attributes and from his
definition. Extension only was taken into account. And, inasmuch
as the impotence of matter to generate motion was assumed, its
observed motions were referred to an external cause. God,
resident outside of matter, gave the impulse. In this connection
the argument in Young’s ‘Night Thoughts’ will occur to most
readers :—

Motion foreign to the smallest grain
Shot through vast masses of enormous weight?
Who bid brute Matter’s restive lump assume
Such various forms, and gave it wings to fly?

Against this notion of Descartes the great deist John Toland,
whose ashes lie unmarked in Putney Churchyard, strenuously
contended. He affirmed motion to be an inherent attribute of
matter — that no portion of matter was at rest, and that
even the most quiescent solids were animated by a motion of their
ultimate particles. The success of his contention, according to
the learned and laborious Dr. Berthold, [Footnote: ‘John
Toland und der Monismus der Gegenwart,’ Heidelberg, Carl Winter.
]
entitles Toland to be regarded as the founder of that
monistic doctrine which is now so rapidly spreading.

It seems to me that the idea of vitality entertained in our
day by Professor Knight, closely resembles the idea of motion
entertained by his opponents in Toland’s day. Motion was then
virtually asserted to be a thing sui generis, distinct from
matter, and incapable of being generated out of matter. Hence the
obvious inference when matter was observed to move. It was the
vehicle of an energy not its own — the repository of forces
impressed on it from without — the purely passive recipient
of the shock of the Divine. The logical form continues, but the
subject-matter is changed. ‘The evolution of nature,’ says
Professor Knight, ‘may be a fact; a daily and hourly
apocalypse. But we have no evidence of the non-vital passing into
the vital. Spontaneous generation is, as yet, an imaginative
guess, unverified by scientific tests. And matter is not itself
alive. Vitality, whether seen in a single cell of protoplasm or
in the human brain, is a thing sui generis, distinct from matter,
and incapable of being generated out of matter.’ It may be,
however, that, in process of time, vitality will follow the
example of motion, and, after the necessary antecedent wrangling,
take its place among the attributes of that ‘universal mother’
who has been so often misdefined.

That ‘matter is not itself alive’ Professor Knight seems to
regard as an axiomatic truth. Let us place in contrast with this
the notion entertained by the philosopher Ueberweg, one of the
subtlest heads that Germany has produced. ‘What occurs in
the brain’ says Ueberweg ‘would, in my opinion, not be
possible, if the process which here appears in its greatest
concentration did not obtain generally, only in a vastly
diminished degree. Take a pair of mice and a cask of flour. By
copious nourishment the animals increase and multiply, and in the
same proportion sensations and feelings augment. The quantity of
these latter possessed by the first pair, is not simply diffused
among their descendants, for in that case the last must feel more
feebly than the first. The sensations and feelings must
necessarily be referred back to the flour, where they exist, weak
and pale it is true, and not concentrated as they are in the
brain.” [Footnote: Letter to Lange: ‘Geschichte des
Materialismus,’ zweite Aufl, vol. ii. p. 521.]
We may not
be able to taste or smell alcohol in a tub of fermented cherries,
but by distillation we obtain from them concentrated
Kirschwasser. Hence Ueberweg’s comparison of the brain to a
still, which concentrates the sensation and feeling,
pre-existing, but diluted in the food.

‘Definitions,’ says Mr. Holyoake, [Footnote:
‘Nineteenth Century,’ September 1878.]
‘grow as the
horizon of experience expands. They are not inventions, but
descriptions of the state of a question. No man sees all through
a discovery at once.’ Thus Descartes’s notion of matter, and his
explanation of motion, would be put aside as trivial by a
physiologist or a crystallographer of the present day. They are
not descriptions of the state of the question. And yet a desire
sometimes shows itself in distinguished quarters to bind us own
to conceptions which passed muster in the infancy of knowledge,
but which are wholly incompatible with our present enlightenment.
Mr. Martineau, I think, errs when he seeks to hold me to views
enunciated by ‘Democritus and the mathematicians.’ That
definitions should change as knowledge advances is in accordance
both with sound sense and scientific practice. When, for example,
the undulatory theory was started, it was not imagined that the
vibrations of light could be transverse to the direction of
propagation. The example of sound was at hand, which was a case
of longitudinal vibration. Now the substitution of transverse for
longitudinal vibrations in the case of light involved a radical
change of conception as to the mechanical properties of the
luminiferous medium. But though this change went so far as to
fill space with a substance, possessing the properties of a
solid, rather than those of a gas, the change was accepted,
because the newly discovered facts imperatively demanded it.
Following Mr. Martineau’s example, the opponent of the undulatory
theory might effectually twit the holder of it on his change of
front. ‘This aether of yours,’ he might say, ‘alters its
style with every change of service. Starting as a beggar, with
scarce a rag of ‘property’ to cover its bones, it turns up
as a prince when large undertakings are wanted. You had some show
of reason when, with the case of sound before you, you assumed
your aether to be a gas in the last extremity of attenuation. But
now that new service is rendered necessary by new facts, you drop
the beggar’s rags, and accomplish an undertaking, great and
princely enough in all conscience; for it implies that not only
planets of enormous weight, but comets with hardly any weight at
all, fly through your hypothetical solid without perceptible loss
of motion.’ This would sound very cogent, but it would be very
vain. Equally vain, in my opinion, is Mr. Martineau’s contention
that we are not justified in modifying, in accordance with
advancing knowledge, our notions of matter.

Before parting from Professor Knight, let me commend his
courage as well as his insight. We have heard much of late of the
peril to morality involved in the decay of religious belief. What
Mr. Knight says under this head is worthy of all respect and
attention. ‘I admit,’ he writes, ‘that were it proved that
the moral faculty was derived as well as developed, its present
decisions would not be invalidated. The child of experience has a
father whose teachings are grave, peremptory, and august; and an
earthborn rule may be as stringent as any derived from a
celestial source. It does not even follow that a belief in the
material origin of spiritual existence, accompanied by a
corresponding decay of belief in immortality, must necessarily
lead to a relaxation of the moral fibre of the race.
[Footnote: Is this really certain? Instead of standing in
the relation of cause and effect, may not the ‘decay’ and
‘relaxation’ be merely coexistent, both, perhaps, flowing from
common historic antecedents?]
It is certain that it has
often done so.’ But it is equally certain that there have been
individuals, and great historical communities, in which the
absence of the latter belief has neither weakened moral
earnestness, nor prevented devotional fervour.’ I have elsewhere
stated that some of the best men of my acquaintance — men
lofty in thought and beneficent in act — belong to a class
who assiduously let the belief referred to alone. They derive
from it neither stimulus nor inspiration, while — I say it
with regret — were I in quest of persons who, in regard to
the finer endowments of human character, are to be ranked with
the unendowed, I should find some characteristic samples among
the noisier defenders of the orthodox belief. These, however, are
but ‘hand-specimens’ on both sides; the wider data referred to by
Professor Knight constitute, therefore, a welcome corroboration
of my experience. Again, my excellent critic, Professor Blackie,
describes Buddha as being ‘a great deal more than a
prophet; a rare, exceptional, and altogether transcendental
incarnation of moral perfection.’ [Footnote: ‘Natural
History of Atheism,’ p. 136.]
And yet, ‘what Buddha
preached was a gospel of pure human ethics, divorced not only
from Brahma and the Brahminic Trinity, but even from the
existence of God.’ [Footnote: Natural History of
Atheism,’ p. 125.]
These civilised and gallant voices
from the North contrast pleasantly with the barbarous whoops
which sometimes come to us along the same meridian.

—–

Looking backwards from my present standpoint over the earnest
past, a boyhood fond of play and physical action, but averse to
schoolwork, lies before me. The aversion did not arise from
intellectual apathy or want of appetite for knowledge, but simply
from the fact that my earliest teachers lacked the power of
imparting vitality to what they taught. Athwart all play and
amusement, however, a thread of seriousness ran through my
character; and many a sleepless night of my childhood has been
passed, fretted by the question ‘Who made God?’ I was well
versed in Scripture; for I loved the Bible, and was prompted by
that love to commit large portions of it to memory. Later on I
became adroit in turning my Scriptural knowledge against the
Church of Rome, but the characteristic doctrines of that Church
marked only for a time the limits of enquiry. The eternal Sonship
of Christ, for example, as enunciated in the Athanasian Creed,
perplexed me. The resurrection of the body was also a thorn in my
mind, and here I remember that a passage in Blair’s ‘Grave’ gave
me momentary rest.

Sure the same power
That rear’d the piece at first and took it down
Can reassemble the loose, scatter’d parts
And put them as they were.

The conclusion seemed for the moment entirely fair, but with
further thought, my difficulties came back to me. I had seen cows
and sheep browsing upon churchyard grass, which sprang from the
decaying mould of dead men. The flesh of these animals was
undoubtedly a modification of human flesh, and the persons who
fed upon them were as undoubtedly, in part, a more remote
modification of the same substance. I figured the self-same
molecules as belonging first to one body and afterwards to a
different one, and I asked myself how two bodies so related could
possibly arrange their claims at the day of resurrection. The
scattered parts of each were to be reassembled and set as they
were. But if handed over to the one, how could they possibly
enter into the composition of the other? Omnipotence itself, I
concluded, could not reconcile the contradiction. Thus the plank
which Blair’s mechanical theory of the resurrection brought
momentarily into sight, disappeared, and I was again cast abroad
on the waste ocean of speculation.

At the same time I could by no means get rid of the idea that
the aspects of nature and the consciousness of man implied the
operation of a power altogether beyond my grasp — an energy
the thought of which raised the temperature of the mind, though
it refused to accept shape, personal or otherwise, from the
intellect. Perhaps the able critics of the ‘Saturday
Review’ are justified in speaking as they sometimes do of Mr.
Carlyle. They owe him nothing, and have a right to announce the
fact in their own way. I, however, owe him a great deal, and am
also in honour bound to acknowledge the debt. Few, perhaps, who
are privileged to come into contact with that illustrious man
have shown him a sturdier front than I have, or in discussing
modern science have more frequently withstood him. But I could
see that his contention at bottom always was that the human soul
has claims and yearnings which physical science cannot satisfy.
England to come will assuredly thank him for his affirmation of
the ethical and ideal side of human nature. Be this as it may, at
the period now reached in my story the feeling referred to was
indefinitely strengthened, my whole life being at the same time
rendered more earnest, resolute, and laborious by the writings of
Carlyle. Others also ministered to this result. Emerson kindled
me, while Fichte powerfully stirred my moral pulse.
[Footnote: The reader will find in the Seventeenth Lecture
of Fichte’s course on the ‘Characteristics of the Present Age’ a
sample of the vital power of this philosopher.]
In this
relation I cared little for political theories or philosophic
systems, but a great deal for the propagated life and strength of
pure and powerful minds. In my later school-days, under a clever
teacher, some knowledge of mathematics and physics had been
picked up: my stock of both was, however, scanty, and I resolved
to augment it. But it was really with the view of learning
whether mathematics and physics could help me in other spheres,
rather than with the desire of acquiring distinction in either
science, that I ventured, in 1848, to break the continuity of my
life, and devote the meagre funds then at my disposal to the
study of science in Germany.

But science soon fascinated me on its own account. To carry it
duly and honestly out, moral qualities were incessantly invoked.
There was no room allowed for insincerity — no room even
for carelessness. The edifice of science had been raised by men
who had unswervingly followed the truth as it is in nature; and
in doing so had often sacrificed interests which are usually
potent in this world. Among these rationalistic men of Germany I
found conscientiousness in work as much insisted on as it could
be among theologians. And why, since they had not the rewards or
penalties of the theologian to offer to their disciples? Because
they assumed, and were justified in assuming, that those whom
they addressed had that within them which would respond to their
appeal. If Germany should ever change for something less noble
the simple earnestness and fidelity to duty, which in those days
characterised her teachers, and through them her sons generally,
it will not be because of rationalism. Such a decadent Germany
might coexist with the most rampant rationalism without their
standing to each other in the relation of cause and effect.

My first really laborious investigation, conducted jointly
with my friend Professor Knoblauch, landed me in a region which
harmonised with my speculative tastes. It was essentially an
enquiry in molecular physics, having reference to the curious,
and then perplexing, phenomena exhibited by crystals when freely
suspended in the magnetic field. I here lived amid the most
complex operations of magnetism in its twofold aspect of an
attractive and a repellent force. Iron was attracted by a magnet,
bismuth was repelled, and the crystals operated on ranged
themselves under these two heads. Faraday and Pluecker had worked
assiduously at the subject, and had invoked the aid of new forces
to account for the phenomena. It was soon, however, found that
the displacement in a crystal of an atom of the iron class by an
atom of the bismuth class, involving no change of crystalline
form, produced a complete reversal of the phenomena. The lines
through the crystal which were in the one case drawn towards the
poles of the magnet, were driven, in the other case, from these
poles. By such instances and the reasoning which they suggested,
magne-crystallic action was proved to be due, not to the
operation of new forces, but to the modification of the old ones
by molecular arrangement. Whether diamagnetism, like magnetism,
was a polar force, was in those days a subject of the most lively
contention. It was finally proved to be so; and the most complicated
cases of magne-crystallic action were
immediately shown to be simple mechanical consequences of the
principle of diamagnetic polarity. These early researches, which
occupied in all five years of my life, and throughout which the
molecular architecture of crystals was an incessant subject of
mental contemplation, gave a tinge and bias to my subsequent
scientific thought, and their influence is easily traced in my
subsequent enquiries. For example, during nine years of labour on
the subject of radiation, heat and light were handled throughout
by me, not as ends, but as instruments by the aid of which the
mind might perchance lay hold upon the ultimate particles of
matter.

Scientific progress depends mainly upon two factors which
incessantly interact — the strengthening of the mind by
exercise, and the illumination of phenomena by knowledge. There
seems no limit to the insight regarding physical processes which
this interaction carries in its train. Through such insight we
are enabled to enter and explore that subsensible world into
which all natural phenomena strike their roots, and from which
they derive nutrition. By it we are enabled to place before the
mind’s eye atoms and atomic motions which lie far beyond the
range of the senses, and to apply to them reasoning as stringent
as that applied by the mechanician to the motions and collisions
of sensible masses. But once committed to such conceptions, there
is a risk of being irresistibly led beyond the bounds of
inorganic nature. Even in those early stages of scientific
growth, I found myself more and more compelled to regard not only
crystals, but organic structures, the body of man inclusive, as
cases of molecular architecture, infinitely more complex, it is
true, than those of inorganic nature, but reducible, in the long
run, to the same mechanical laws. In ancient journals I find
recorded ponderings and speculations relating to these subjects,
and attempts made, by reference to magnetic and crystalline
phenomena, to present some satisfactory image to the mind of the
way in which plants and animals are built up. Perhaps I may be
excused for noting a sample of these early speculations, already
possibly known to a few of my readers, but which here finds a
more suitable place than that which it formerly occupied.

—–

Sitting, in the summer of 1855, with my friend Dr. Rebus under
the shadow of a massive elm on the bank of a river in Normandy,
the current of our thoughts and conversation was substantially
this :— We regarded the tree above us. In opposition to
gravity its molecules had ascended, diverged into branches, and
budded into innumerable leaves. What caused them to do so —
a power external to themselves, or an inherent force? Science
rejects the outside builder; let us, therefore, consider from the
other point of view the experience of the present year. A low
temperature had kept back for weeks the life of the vegetable
world. But at length the sun gained power — or, rather, the
cloud-screen which our atmosphere had drawn between him and us
was removed — and life immediately kindled under his
warmth. But what is life, and how can solar light and heat thus
affect it? Near our elm was a silver birch, with its leaves
rapidly quivering in the morning air. We had here motion, but not
the motion of life. Each leaf moved as a mass under the influence
of an outside force, while the motion of life was inherent and
molecular. How are we to figure this molecular motion — the
forces which it implies, and the results which flow from them?
Suppose the leaves to be shaken from the tree and enabled

to attract and repel each other. To fix the ideas, suppose the
point of each leaf to repel all the other points and to attract
the roots, and the root of each leaf to repel all other roots,
but to attract the points. The leaves would then resemble an
assemblage of little magnets abandoned freely to the interaction
of their own forces. In obedience to these they would arrange
themselves, and finally assume positions of rest, forming a
coherent mass. Let us suppose the breeze, which now causes them
to quiver, to disturb the assumed equilibrium. As often as
disturbed there would be a constant effort on the part of the
leaves to re-establish it; and in making this effort the mass of
leaves would pass through different shapes and forms. If other
leaves, moreover, were at hand endowed with similar forces, the
attraction would extend to them — a growth of the mass of
leaves being the consequence.

We have strong reason for assuming that the ultimate particles
of matter — the atoms and molecules of which it is made up
— are endowed with forces coarsely typified by those here
ascribed to the leaves. The phenomena of crystallisation load, of
necessity, to this conception of molecular polarity. Under the
operation of such forces the molecules of a seed, like our fallen
leaves in the first instance, take up positions from which they
would never move if undisturbed by an external impulse. But solar
light and heat, which come to us as waves through space, are the
great agents of molecular disturbance. On the inert molecules of
seed and soil these waves impinge, disturbing the atomic
equilibrium, which there is an immediate effort to restore. The
effort, incessantly defeated — for the waves continue to
pour in — is incessantly renewed; in the molecular struggle
matter is gathered from the soil and from the atmosphere, and
built, in obedience to the forces which guide the molecules, into
the special form of the tree. In a general way, therefore, the
life of the tree might be defined as an unceasing effort to
restore a disturbed equilibrium. In the building of crystals
Nature makes her first structural effort; we have here the
earliest groping of the so-called ‘vital force,’ and the
manifestations of this force in plants and animals, though, as
already stated, indefinitely more complex, are to be regarded of
the same mechanical quality as those concerned in the building of
the crystal.

Consider the cycle of operations by which the seed produces
the plant, the plant the flower, the flower again the seed, the
causal line, returning with the fidelity of a planetary orbit to
its original point of departure. Who or what planned this
molecular rhythm? We do not know — science fails even to
inform us whether it was ever ‘planned’ at all. Yonder
butterfly has a spot of orange on its wing; and if we look at a
drawing made a century ago, of one of the ancestors of that
butterfly, we probably find the selfsame spot upon the wing. For
a century the molecules have described their cycles. Butterflies
have been begotten, have been born, and have died; still we find
the molecular architecture unchanged. Who or what determined this
persistency of recurrence? We do not know; but we stand within
our intellectual range when we say that there is probably nothing
in that wing which may not yet find its Newton to prove that the
principles involved in its construction are qualitatively the
same as those brought into play in the formation of the solar
system. We may even take a step further, and affirm that the
brain of man — the organ of his reason — without
which he can neither think nor feel, is also an assemblage of
molecules, acting and reacting according to law. Here, however,
the methods pursued in mechanical science come to an end; and if
asked to deduce from the physical interaction of the brain
molecules the least of the phenomena of sensation or thought, I
acknowledge my helplessness. The association of both with the
matter of the brain may be as certain as the association of light
with the rising of the sun. But whereas in the latter case we
have unbroken mechanical connection between the sun and our
organs, in the former case logical continuity disappears. Between
molecular mechanics and consciousness is interposed a fissure
over which the ladder of physical reasoning is incompetent to
carry us. We must, therefore, accept the observed association as
an empirical fact, without being able to bring it under the yoke
of à priori deduction.

—–

Such were the ponderings which ran habitually through my mind
in the days of my scientific youth. They illustrate two things
— a determination to push physical considerations to their
utmost legitimate limit; and an acknowledgment that physical
considerations do not lead to the final explanation of all that
we feel and know. This acknowledgment, be it said in passing, was
by no means made with the view of providing room for the play of
considerations other than physical. The same intellectual
duality, if I may use the phrase, manifests itself in the
following extract from an article entitled ‘Physics and
Metaphysics,’ published in the ‘Saturday Review’ for August
4, 1860:—

‘The philosophy of the future will assuredly take more
account than that of the past of the dependence of thought and
feeling on physical processes; and it may be that the qualities
of the mind will be studied through organic combinations as we
now study the character of a force through the affections of
ordinary matter. We believe that every thought and every feeling
has its definite mechanical correlative — that it is
accompanied by a certain breaking up and remarshalling of the
atoms of the brain. This latter process is purely physical; and
were the faculties we now possess sufficiently expanded, without
the creation of any new faculty, it would doubtless be within the
range of our augmented powers to infer from the molecular state
of the brain the character of the thought acting on it, and,
conversely, to infer from the thought the exact molecular
condition of the brain. We do not say — and this, as will
be seen, is all-important — that the inference here
referred to would be an à priori one. But by observing,
with the faculties we assume, the state of the brain and the
associated mental affections, both might be so tabulated side by
side that, if one were given, a mere reference to the table would
declare the other. Our present powers, it is true, shrivel into
nothingness when brought to bear on such a problem, but it is
because of its complexity and our limits that this is the case.
The quality of the problem and of our powers are, we believe, so
related, that a mere expansion of the latter would enable them to
cope with the former. Why, then, in scientific speculation should
we turn our eyes exclusively to the past? May it not be that a
time is coming — ages no doubt distant, but still advancing
— when the dwellers upon this fair earth, starting from the
gross human brain of to-day as a rudiment, may be able to apply
to these mighty questions faculties of commensurate extent? Given
the requisite expansibility to the present senses and
intelligence of man — given also the time necessary for
their expansion — and this high goal may be attained.
Development is all that is required, and not a change of quality.
There need be no absolute breach of continuity between us and our
loftier brothers yet to come.

We have guarded ourselves against saying that the inferring of
thought from material combinations and arrangements would be an
inference à priori. The inference meant would be the same in kind
as that which the observation of the effects of food and drink
upon the mind would enable us to make, differing only from the
latter in the degree of analytical insight which we suppose
attained. Given the masses and distances of the planets, we can
infer the perturbations consequent on their mutual attractions.
Given the nature of a disturbance in water, air, or aether
— knowing the physical qualities of the medium we can infer
how its particles will be affected. In all this we deal with
physical laws. The mind runs with certainty along the line of
thought which connects the phenomena, and from beginning to end
there is no break in the chain. But when we endeavour to pass by
a similar process from the phenomena of physics to those of
thought, we meet a problem which transcends any conceivable
expansion of the powers which we now possess. We may think over
the subject again and again, but it eludes all intellectual
presentation. We stand at length face to face with the
Incomprehensible. The territory of physics is wide, but it has
its limits from which we look with vacant gaze into the region
beyond. Let us follow matter to its utmost bounds, let us claim
it in all its forms — even in the muscles, blood, and brain
of man himself — as ours to experiment with and to
speculate upon. Casting the term “vital force” from our
vocabulary, let us reduce, if we can, the visible phenomena of
life to mechanical attractions and repulsions. Having thus
exhausted physics, and reached its very rim, a mighty Mystery
still looms beyond us. We have, in fact, made no step towards its
solution. And thus it will ever loom, compelling the philosophies
of successive ages to confess that

“We are such stuff
As dreams are made of, and our little life
Is rounded by a sleep.”‘

In my work on ‘Heat,’ published in 1863 and republished
many times since, I employ the precise language thus extracted
from the ‘Saturday Review.’

The distinction is here clearly brought out which I had
resolved at all hazards to draw — that, namely, between
what men knew or might know, and what they could never hope to
know. Impart simple magnifying power to our present vision, and
the atomic motions of the brain itself might be brought into
view. Compare these motions with the corresponding states of
consciousness, and an empirical nexus might be established; but
‘we try to soar in a vacuum when we endeavour to pass by
logical deduction from the one to the other.’ Among these
brain-effects a new product appears which defies mechanical
treatment. We cannot deduce motion from consciousness or
consciousness from motion as we deduce one motion from another.
Nevertheless observation is open to us, and by it relations may
be established which are at least as valid as those of the
deductive reason. The difficulty may really lie in the attempt to
convert a datum into an inference — an ultimate fact into a
product of logic. My desire for the moment, however, is not to
theorise, but to let facts speak in reply to accusation.

The most ‘materialistic’ speculation for which I was
responsible, prior to the ‘Belfast Address,’ is embodied in the
following extract from a brief article written as far back as
1865 :— ‘Supposing the molecules of the human body, instead of
replacing others, and thus renewing a pre-existing form, to be
gathered first-hand from nature, and placed in the exact relative
positions which they occupy in the body. Supposing them to have
the same forces and distribution of forces, the same motions and
distribution of motions — would this organised concourse of
molecules stand before us as a sentient, thinking being? There
seems no valid reason to assume that it would not. Or supposing a
planet carved from the sun, set spinning round an axis, and sent
revolving round the sun at a distance equal to that of our earth,
would one consequence of the refrigeration of the mass be the
development of organic forms? I lean to the affirmative.’ This is
plain speaking, but it is without ‘dogmatism.’ An opinion
is expressed, a belief, a leaning — not an
established ‘doctrine.’

The burthen of my writings in this connection is as much a
recognition of the weakness of science as an assertion of its
strength. In 1867, I told the working men of Dundee that while
making the largest demand for freedom of investigation; while
considering science to be alike powerful as an instrument of
intellectual culture, and as a ministrant to the material wants
of men; if asked whether science has solved, or is likely in our
day to solve, ‘the problem of the universe,’ I must shake
my head in doubt. I compare the mind of man to a musical
instrument with a certain range of notes, beyond which in both
directions exists infinite silence. The phenomena of matter and
force come within our intellectual range; but behind, and above,
and around us the real mystery of the universe lies unsolved,
and, as far as we are concerned, is incapable of solution.

While refreshing my mind on these old themes I appear to
myself as a person possessing one idea, which so over-masters him
that he is never weary of repeating it. That idea is the polar
conception of the grandeur and the littleness of man — the
vastness of his range in some respects and directions, and his
powerlessness to take a single step in others. In 1868, before
the Mathematical and Physical Section of the British Association,
then assembled at Norwich, I repeat the same well-worn note
:-

‘In thus affirming the growth of the human body to be
mechanical, and thought as exercised by us to have its
correlative in the physics of the brain, the position of the
“materialist,” as far as that position is tenable, is stated. I
think the materialist will be able finally to maintain this
position against all attacks, but I do not think he can pass
beyond it. The problem of the connection of body and soul is as
insoluble in its modern form as it was in the pre-scientific
ages. Phosphorus is a constituent of the human brain, and a
trenchant German writer has exclaimed, “Ohne Phosphor kein Gedanke!”
That may or may not be the case; but, even if we knew it to be
the case, the knowledge would not lighten our darkness. On both
sides of the zone here assigned to the materialist, he is equally
helpless. If you ask him whence is this “matter” of which we have
been discoursing — who or what divided it into molecules,
and impressed upon them this necessity of running into organic
forms — he has no answer. Science is also mute in regard to
such questions. But if the materialist is confounded and science
is rendered dumb, who else is prepared with an answer? Let us
lower our heads and acknowledge our ignorance, priest and
philosopher, one and all.’

—–

The roll of echoes which succeeded the Lecture delivered by
Professor Virchow at Munich on September 22, 1877, was long and
loud. The ‘Times’ published a nearly full translation of the
lecture, and it was eagerly commented on in other journals.
Glances from it to an Address delivered by me before the Midland Institute in the
autumn of 1877, and published in this volume, were very frequent.
Professor Virchow was held up to me in some quarters as a model
of philosophic caution, who by his reasonableness reproved my
rashness, and by his depth reproved my shallowness. With true
theologic courtesy I was sedulously emptied, not only of the
‘principles of scientific thought,’ but of ‘common
modesty’ and ‘common sense.’ And though I am indebted to
Professor Clifford for recalling in the ‘Nineteenth Century’ for
April the public mind in this connection from heated fancy to
sober fact, I do not think a brief additional examination of
Virchow’s views, and of my relation to them, will be out of place
here.

The key-note of his position is struck in the preface to the
excellent English translation of his lecture — a preface
written expressly by himself. ‘Nothing,’ he says, ‘was
farther from his intention than any wish to disparage the great
services rendered by Mr. Darwin to the advancement of biological
science, of which no one has expressed more admiration than
himself. On the other hand, it seemed high time to him to enter
an energetic protest against the attempts that are made to
proclaim the problems of research as actual facts, and the
opinions of scientists as established science.’ On the ground,
among others, that it promotes the pernicious delusions of the
Socialist, Virchow considers the theory of evolution dangerous;
but his fidelity to truth is so great that he would brave the
danger and teach the theory, if it were only proved.
‘However dangerous the state of things might be, let the
confederates be as mischievous as they might, still I do not
hesitate to say that from the moment when we had become convinced
that the evolution theory was a perfectly established doctrine
— so certain that we could pledge our oath to it, so sure
that we could say, “Thus it is” — from that moment we could
not dare to feel any scruple about introducing it into our actual
life, so as not only to communicate it to every educated man, but
to impart it to every child, to make it the foundation of our
whole ideas of the world, of society, and the State, and to base
upon it our whole system of education. This I hold to be a
necessity.’

It would be interesting to know the persons designated by the
pronoun ‘we’ in the first sentence of the foregoing
quotation. No doubt Professor Haeckel would accept this canon in
all its fulness, and found on it his justification. He would say
without hesitation: ‘I am convinced that the theory of
evolution is a perfectly established doctrine, and hence on your
own showing I am justified in urging its introduction into our
schools.’ It is plain, however, that Professor Virchow would not
accept this retort as valid. His ‘we’ must cover something
more than Professor Haeckel. It would probably cover more even
than the audience he addressed; for he would hardly affirm, even
if every one of his hearers accepted the theory of evolution,
that that would be a sufficient warrant for forcing it upon the
public at large. His ‘we,’ I submit, needs definition. If he
means that the theory of evolution ought to be introduced into
our schools, not when experts are agreed as to its truth, but
when the community is prepared for its introduction, then, I
think, he is right, and that, as a matter of social policy, Dr.
Haeckel would be wrong in seeking to antedate the period of its
introduction. In dealing with the community great changes must
have timeliness as well as truth upon their side. But if the
mouths of thinkers be stopped, the necessary social preparation
will be impossible; an unwholesome divorce will be established
between the expert and the public, and the slow and natural
process of leavening the social lump by discovery and discussion
will be displaced by something far less safe and salutary.

The burthen, however, of this celebrated lecture is a warning
that a marked distinction ought to be made between that which is
experimentally proved and that which is still in the region of
speculation. As to the latter, Virchow by no means imposes
silence. He is far too sagacious a man to commit himself, at the
present time of day, to any such absurdity. But he insists that
it ought not to be put on the same evidential level as the
former. ‘It ought,’ as he poetically expresses it, I to be
written in small letters under the text.’ The audience ought to
be warned that the speculative matter is only possible, not
actual truth — that it belongs to the region of ‘belief,’
and not to that of demonstration. As long as a problem continues
in this speculative stage it would be mischievous, he considers,
to teach it in our schools. ‘We ought not,’ he urges,
‘to represent our conjecture as a certainty, nor our
hypothesis as a doctrine: this is inadmissible.’ With regard to
the connection between physical processes and mental phenomena he
says: ‘I will, indeed, willingly grant that we can find
certain gradations, certain definite points at which we trace a
passage from mental processes to processes purely physical, or of
a physical character. Throughout this discourse I am not
asserting that it will never be possible to bring psychical
processes into an immediate connection with those that are
physical. All I say is that we have at present no right to set up
this possible connection as a doctrine of science.’ In the next
paragraph be reiterates his position with reference to the
introduction of such topics into school teaching. ‘We must
draw,’ he says, ‘a strict distinction between what we wish
to teach, and what we wish to search
for
. The objects of our research are expressed as problems (or
hypotheses). We need not keep them to ourselves; we are ready to
communicate them to all the world
, and say “There is the problem;
that is what we strive for.” … The investigation of such
problems, in which the whole nation may be interested, cannot be
restricted to any one. This is Freedom of Enquiry. But the
problem (or hypothesis) is not, without further debate, to be
made a doctrine.’ He will not concede to Dr. Haeckel ‘that it is
a question for the schoolmasters to decide, whether the Darwinian
theory of man’s descent should be at once laid down as the basis
of instruction, and the protoplastic soul be assumed as the
foundation of all ideas concerning spiritual being.’ The
Professor concludes his lecture thus: ‘With perfect truth did
Bacon say of old “Scientia est potentia.” But he also defined
that knowledge; and the knowledge he meant was not speculative
knowledge, not the knowledge of hypotheses, but it was objective
and actual knowledge. Gentlemen, I think we should be abusing our
power, we should be imperilling our power, unless in our teaching
we restrict ourselves to this perfectly safe and unassailable
domain. From this domain we may make incursions into the field of
problems
, and I am sure that every venture of that kind will then
find all needful security and support.’ I have emphasised by
italics two sentences in the foregoing series of quotations; the
other italics are the author’s own.

Virchow’s position could not be made clearer by any comments
of mine than he has here made it himself. That position is one of
the highest practical importance. Throughout our whole German
Fatherland,’ he says, men are busied in renovating, extending,
and developing the system of education, and in inventing fixed
forms in which to mould it. On the threshold of coming events
stands the Prussian law of education. In all the German States
larger schools are being built, new educational establishments
are set up, the universities are extended, “higher” and “middle”
schools are founded. Finally comes the question, What is to be
the chief substance of the teaching?’ What Virchow thinks it
ought and ought not to be, is disclosed by the foregoing
quotations. There ought to be a clear distinction made between
science in the state of hypothesis, and science in the state of
fact. In school teaching the former ought to be excluded. And, as
he assumes it to be still in its hypothetical stage, the ban of
exclusion ought, he thinks, to fall upon the theory of
evolution.

—–

I now freely offer myself for judgment before the tribunal
whose law is here laid down. First and foremost, then, I have
never advocated the introduction of the theory of evolution into
our schools. I should even be disposed to resist its introduction
before its meaning had been better understood and its utility
more fully recognised than it is now by the great body of the
community. The theory ought, I think, to bide its time until the
free conflict of discovery, argument, and opinion has won for it
this recognition. A necessary condition here, however, is that
free discussion should not be prevented, either by the ferocity
of reviewers or the arm of the law; otherwise, as I said before,
the work of social preparation cannot go on. On this count, then,
I claim acquittal, being for the moment on the side of
Virchow.

Besides the duties of the chair, which I have been privileged
to occupy in London for more than a quarter of a century, and
which never involved a word on my part, pro or con, in reference
to the theory of evolution, I have had the honour of addressing
audiences in Liverpool, Belfast, and Birmingham; and in these
addresses the theory of evolution, and the connected doctrine of
spontaneous generation, have been more or less touched upon. Let
us now examine whether in my references I have departed from the
views of Virchow or not.

In the Liverpool discourse, after speaking of the theory of
evolution when applied to the primitive condition of matter, as
belonging to ‘the dim twilight of conjecture,’ and affirming that
‘the certainty of experimental enquiry is here shut out,’ I
sketch the nebular theory as enunciated by Kant and Laplace, and
afterwards proceed thus: ‘Accepting some such view of the
construction of our system as probable, a desire immediately
arises to connect the present life of our planet with the past.
We wish to know something of our remotest ancestry. On its first
detachment from the sun, life, as we understand it, could not
have been present on the earth. How, then, did it come there? The
thing to be encouraged here is a reverent freedom — a
freedom preceded by the hard discipline which checks
licentiousness in speculation — while the thing to be
repressed, both in science and out of it, is dogmatism. And here
I am in the hands of the meeting, willing to end but ready to go
on. I have no right to intrude upon you unasked the unformed
notions which are floating like clouds, or gathering to more
solid consistency in the modern speculative mind
.’

I then notice more especially the basis of the theory. Those
who hold the doctrine of evolution are by no means ignorant of
the uncertainty of their data, and they only yield to it a
provisional assent
. They regard the nebular hypothesis as
probable; and, in the utter absence of any proof of the
illegality of the act, they prolong the method of nature from the
present into the past. Here the observed uniformity of nature is
their only guide. Having determined the elements of their curve
in a world of observation and experiment, they prolong that curve
into an antecedent world, and accept as probable the unbroken
sequence of development from the nebula to the present time.’
Thus it appears that, long antecedent to the publication of his
advice, I did exactly what Professor Virchow recommends, showing
myself as careful as he could be not to claim for a scientific
doctrine a certainty which did not belong to it.

I now pass on to the Belfast Address, and will cite at once
from it the passage which has given rise to the most violent
animadversion. ‘Believing as I do in the continuity of nature, I
cannot stop abruptly where our microscopes cease to be of use. At
this point the vision of the mind authoritatively supplements
that of the eye. By an intellectual necessity I cross the
boundary of the experimental evidence, and discern in that
“matter” which we, in our ignorance of its latent powers, and
notwithstanding our professed reverence for its Creator, have
hitherto covered with opprobrium, the promise and potency of all
terrestrial life.’ Without halting for a moment I go on to do the
precise thing which Professor Virchow declares to be necessary.
‘If you ask me,’ I say, ‘whether there exists the least
evidence to prove that any form of life can be developed out of
matter independently of antecedent life, my reply is that
evidence considered perfectly conclusive by many has been
adduced, and that were we to follow a common example, and accept
testimony because it falls in with our belief, we should eagerly
close with the evidence referred to. But there is in the true man
of science a desire stronger than the wish to have his beliefs upheld; namely, the desire to have
them true. And those to whom I refer as having studied this
question, believing the evidence offered in favour of
“spontaneous generation” to be vitiated by error, cannot accept
it. They know full well that the chemist now prepares from
inorganic matter a vast array of substances, which were some time
ago regarded as the products solely of vitality. They are
intimately acquainted with the structural power of matter, as
evidenced in the phenomena of crystallisation. They can justify
scientifically their belief in its potency, under the proper
conditions, to produce organisms. But, in reply to your question,
they will frankly admit their inability to point to any
satisfactory experimental proof that life can be developed, save
from demonstrable antecedent life.’ [Footnote: Quoted by
Clifford, ‘Nineteenth Century,’ 3, p. 726.]

Comparing the theory of evolution with other theories, I thus
express myself: ‘The basis of the doctrine of evolution consists,
not in an experimental demonstration — for the subject is
hardly accessible to this mode of proof — but in its
general harmony with scientific thought. From contrast, moreover,
it derives enormous relative strength. On the one side we have a
theory, which converts the Power whose garment is seen in the
visible universe into an Artificer, fashioned after the human
model, and acting by broken efforts, as man is seen to act. On
the other side we have the conception that all we see around us
and feel within us — the phenomena of physical nature as
well as those of the human mind — have their unsearchable
roots in a cosmical life, if I dare apply the term, an
infinitesimal span of which is offered to the investigation of
man.’ Among thinking people, in my opinion, this last conception
has a higher ethical value than that of a personal artificer. Be
that as it may, I make here no claim for the theory of evolution
which can reasonably be refused.

‘Ten years have elapsed’ said Dr. Hooker at Norwich in 1868
[Footnote: President’s Address to the British Association.
]
‘since the publication of “The Origin of Species by
Natural Selection,” and it is therefore not too early now to ask
what progress that bold theory has made in scientific estimation.
Since the “Origin” appeared it has passed through four English
editions,’ [Footnote: Published by Mr. John Murray, the
English publisher of Virchow’s Lecture. Bane and antidote are
thus impartially distributed by the same hand.]
two
American, two German, two French, several Russian, a Dutch, and
an Italian edition. So far from Natural Selection being a thing
of the past [the ‘Athenaeum’ had stated it to be so] it is an
accepted doctrine with almost every philosophical naturalist,
including, it will always be understood, a considerable
proportion who are not prepared to admit that it accounts for all
Mr. Darwin assigns to it.’ In the following year, at Innsbruck,
Helmholtz took up the same ground. [Footnote: ‘Noch
besteht lebhafter Streit um die Wahrheit oder Wahrscheinlichkeit
von Darwin’s Theorie; er dreht sich aber doch eigentlich nur um
die Grenzen, welche wir fuer die Veraenderlichkeit der Arten
annehmen duerfen. Dass innerhalb derselben Species erbliche
Racenverschiedenheiten auf die von Darwin beschriebene Weise zu
kommen koennen, ja dass viele der bisher als verschiedene Species
derselben Gattung betrachteten Formen von derselben Urform
abstammen, werden auch seine Gegner kaum leugnen.’ —
(Populaere Vortraege.)]
Another decade has now passed, and
he is simply blind who cannot see the enormous progress made by
the theory during that time. Some of the outward and visible
signs of this advance are readily indicated. The hostility and
fear which so long prevented the recognition of Mr. Darwin by his
own university have vanished, and this year Cambridge, amid
universal acclamation, conferred on him her Doctor’s degree. The
Academy of Sciences in Paris, which had so long persistently
closed its doors against Mr. Darwin, has also yielded at last;
while sermons, lectures, and published articles plainly show that
even the clergy have, to a great extent, become acclimatised to
the Darwinian air. My brief reference to Mr. Darwin in the
Birmingham Address was based upon the knowledge that such changes
had been accomplished, and were still going on.

That the lecture of Professor Virchow can, to any practical
extent disturb this progress of public faith in the theory of
evolution, I do not believe. That the special lessons of caution
which he inculcates were exemplified by me, years before his
voice was heard upon this subject, has been proved in the
foregoing pages. In point of fact, if he had preceded me instead
of following me, and if my desire had been to incorporate his
wishes in my words, I could not have accomplished this more
completely. It is possible, moreover, to draw the coincident
lines still further, for most of what he has said about
spontaneous generation might have been uttered by me. I share his
opinion that the theory of evolution in its complete form
involves the passage from matter which we now hold to be
inorganic into organised matter; in other words, involves the
assumption that at some period or other of the earth’s history
there occurred what would be now called ‘spontaneous generation.’
I agree with him that the proofs of it are still wanting.’
‘Whoever,’ he says, recalls to mind the lamentable failure of all
the attempts made very recently to discover a decided support for
the generatio aequivoca in the lower forms of transition from the
inorganic to the organic world will feel it doubly serious to
demand that this theory, so utterly discredited, should be in any
way accepted as the basis of all our views of life.’ I hold with
Virchow that the failures have been lamentable, that the doctrine
is utterly discredited. But my position here is so well known
that I need not dwell upon it further.

With one special utterance of Professor Virchow his translator
connects me by name. ‘I have no objection,’ observes the
Professor, ‘to your saying that atoms of carbon also possess
mind, or that in their connection with the Plastidule company
they acquire mind; only I do not know how I am to perceive
this
.’ This is substantially what I had said seventeen years
previously in the ‘Saturday Review.’ The Professor continues:
‘If I explain attraction and repulsion as exhibitions of
mind, as psychical phenomena, I simply throw the Psyche out of
the window, and the Psyche ceases to be a Psyche.’ I may say, in
passing, that the Psyche that could be cast out of the window is
not worth houseroom. At this point the translator, who is
evidently a man of culture, strikes in with a foot-note. ‘As an
illustration of Professor Virchow’s meaning, we may quote the
conclusion at which Doctor Tyndall arrives respecting the
hypothesis of a human soul, offered as an explanation or a
simplification of a series of obscure phenomena — psychical
phenomena, as he calls them. “If you are content to make your
soul a poetic rendering of a phenomenon which refuses the yoke of
ordinary physical laws, I, for one, would not object to this
exercise of ideality.”‘ [Footnote: ‘Presidential
Address delivered before the Birmingham and Midland Institute,
October 1, 1877. Fortnightly Review,’ Nov. 1, 1877, p. 60.]

Professor Virchow’s meaning, I admit, required illustration; but
I do not clearly see how the quotation from me subserves this
purpose. I do not even know whether I am cited as meriting praise
or deserving opprobrium. In a far coarser fashion this utterance
of mine has been dealt with in other places: it may therefore be
worth while to spend a few words upon it.

The sting of a wasp at the finger-end announces itself to the
brain as pain. The impression made by the sting travels, in the
first place, with comparative slowness along the nerves affected;
and only when it reaches the brain have we the fact of
consciousness. Those who think most profoundly on this subject
hold that a chemical change, which, strictly interpreted, is
atomic motion, is, in such a case, propagated along the nerve,
and communicated to the brain. Again, on feeling the sting I flap
the insect violently away. What has caused this motion of my
hand? The command from the brain to remove the insect travels
along the motor nerves to the proper muscles, and, their force
being unlocked, they perform the work demanded of them. But what
moved the nerve molecules which unlocked the muscle? The sense of
pain, it may be replied. But how can a sense of pain, or any
other state of consciousness, make matter move? Not all the sense
of pain or pleasure in the world could lift a stone or move a
billiard-ball; why should it stir a molecule? Try to express the
motion numerically in terms of the sensation, and the difficulty
immediately appears. Hence the idea long ago entertained by
philosophers, but lately brought into special prominence, that
the physical processes are complete in themselves, and would go
on just as they do if consciousness were not at all implicated.
Consciousness, on this view, is a kind of by-product
inexpressible in terms of force and motion, and unessential to
the molecular changes going on in the brain.

Four years ago, I wrote thus: ‘Do states of consciousness
enter as links into the chain of antecedence and sequence, which
gives rise to bodily actions? Speaking for myself, it is certain
that I have no power of imagining such states interposed between
the molecules of the brain, and influencing the transference of
motion among the molecules. The thing “eludes all mental
presentation.” Hence an iron strength seems to belong to the
logic which claims for the brain an automatic action uninfluenced
by consciousness. But it is, I believe, admitted by those who
hold the automaton theory, that states of consciousness are
produced by the motion of the molecules of the brain; and this
production of consciousness by molecular motion is to me quite as
unpresentable to the mental vision as the production of molecular
motion by consciousness. If I reject one result I must reject
both. I, however, reject neither, and thus stand in the presence
of two Incomprehensibles, instead of one Incomprehensible.’ Here
I secede from the automaton theory, though maintained by friends
who have all my esteem, and fall back upon the avowal which
occurs with such wearisome iteration throughout the foregoing
pages; namely, my own utter incapacity to grasp the problem.

This avowal is repeated with emphasis in the passage to which
Professor Virchow’s translator draws attention. What, I there
ask, is the causal connection between the objective and the
subjective — between molecular motions and states of
consciousness? My answer is: I do not see the connection, nor am
I acquainted with anybody who does. It is no explanation to say
that the objective and subjective are two sides of one and the
same phenomenon. Why should the phenomenon have two sides? This
is the very core of the difficulty. There are plenty of molecular
motions which do not exhibit this two-sidedness. Does water think
or feel when it runs into frost-ferns upon a window pane? If not,
why should the molecular motion of the brain be yoked to this
mysterious companion — consciousness? We can form a
coherent picture of all the purely physical processes — the
stirring of the brain, the thrilling of the nerves, the
discharging of the muscles, and all the subsequent motions of the
organism. We are here dealing with mechanical problems which are
mentally presentable. But we can form no picture of the process
whereby consciousness emerges, either as a necessary link, or as
an accidental by-product, of this series of actions. The reverse
process of the production of motion by consciousness is equally
unpresentable to the mind. We are here in fact on the boundary
line of the intellect, where the ordinary canons of science fail
to extricate us. If we are true to these canons, we must deny to
subjective phenomena all influence on physical processes. The
mechanical philosopher, as such, will never place a state of
consciousness and a group of molecules in the relation of mover
and moved. Observation proves them to interact; but, in passing
from the one to the other, we meet a blank which the logic of
deduction is unable to fill. This, the reader will remember, is
the conclusion at which I had arrived more than twenty years ago.
I lay bare unsparingly the central difficulty of the materialist,
and tell him that the facts of observation which he considers so
simple are ‘almost as difficult to be seized mentally as the
idea of a soul.’ I go further, and say, in effect, to those who
wish to retain this idea, ‘If you abandon the interpretations of
grosser minds, who image the soul as a Psyche which could be
thrown out of the window — an entity which is usually
occupied, we know not how, among the molecules of the brain, but
which on due occasion, such as the intrusion of a bullet or the blow of a club, can fly away into
other regions of space — if, abandoning this heathen
notion, you consent to approach the subject in the only way in
which approach is possible — if you consent to make your
soul a poetic rendering of a phenomenon which, as I have taken
more pains than anybody else to show you, refuses the yoke of
ordinary physical laws — then I, for one, would not object
to this exercise of ideality.’ I say it strongly, but with good
temper, that the theologian, or the defender of theology, who
hacks and scourges me for putting the question in this light is
guilty of black ingratitude.

—–

Notwithstanding the agreement thus far pointed out, there are
certain points in Professor Virchow’s lecture to which I should
feel inclined to take exception. I think it was hardly necessary
to associate the theory of evolution with Socialism; it may be
even questioned whether it was correct to do so. As Lange
remarks, the aim of Socialism, or of its extreme leaders, is to
overthrow the existing systems of government, and anything that
helps them to this end is welcomed, whether it be atheism or
papal infallibility. For long years the Socialists saw Church and
State united against them, and both were therefore regarded with
a common hatred. But no sooner does a serious difference arise
between Church and State, than a portion of the Socialists begin
immediately to dally with the former. [Footnote:
‘Geschichte des Materialismus,’ 2e Auflage, vol. ii. p.
538.]
The experience of the last German elections
illustrates Lange’s position. Far nobler and truer to my mind
than this fear of promoting Socialism by a scientific theory
which the best and soberest heads in the world have substantially
accepted, is the position assumed by Helmholtz, who in his
‘Popular Lectures’ describes Darwin’s theory as embracing ‘an
essentially new creative thought’ (einen wesentlich neuen
schoepferischen Gedanken), and who illustrates the greatness of
this thought by copious references to the solutions, previously
undreamt of, which it offers of the enigmas of life and
organisation. He points to the clouds of error and confusion
which it has already dispersed, and shows how the progress of
discovery since its first enunciation is simply a record of the
approach of the theory towards complete demonstration. One point
in this ‘popular’ exposition deserves especial mention here.
Helmholtz refers to the dominant position acquired by Germany in
physiology and medicine, while other nations have kept abreast of
her in the investigation of inorganic nature. He claims for
German men the credit of pursuing with unflagging and
self-denying industry, with purely ideal aims, and without any
immediate prospect of practical utility, the cultivation of pure
science. But that which has determined German superiority in the
fields referred to was, in his opinion, something different from
this. Enquiries into the nature of life are intimately connected
with psychological and ethical questions; and he claims for his
countrymen a greater fearlessness of the consequences which a
full knowledge of the truth may here carry along with it, than
reigns among the enquirers of other nations. And why is this the
case? ‘England and France,’ he says, ‘possess distinguished
investigators — men competent to follow up and illustrate
with vigorous energy the methods of natural science; but they
have hitherto been compelled to bend before social and
theological prejudices, and could only utter their convictions
under the penalty of injuring their social influence and
usefulness. Germany has gone forward more courageously. She has
cherished the trust, which has never been deceived, that complete
truth carries with it the antidote against the bane and danger
which follow in the train of half knowledge. A cheerfully
laborious and temperate people — a people morally strong
— can well afford to look truth full in the face. Nor are
they to be ruined by the enunciation of one-sided theories, even
when these may appear to threaten the bases of society.’ These
words of Helmholtz are, in my opinion, wiser and more applicable
to the condition of Germany at the present moment than those
which express the fears of Professor Virchow. It will be
remembered that at the time of his lecture his chief anxieties
were directed towards France; but France has since that time
given ample evidence of her ability to crush, not only
Socialists, but anti-Socialists, who would impose on her a yoke
which she refuses to bear.

In close connection with these utterances of Helmholtz, I
place another utterance not less noble, which I trust was
understood and appreciated by those to whom it was addressed.
‘If,’ said the President of the British Association in his
opening address in Dublin, we could lay down beforehand the precise limits of possible
knowledge, the problem of physical science would be already half
solved. But the question to which the scientific explorer has
often to address himself is, not merely whether he is able to
solve this or that problem; but whether he can so far unravel the
tangled threads of the matter with which he has to deal, as to
weave them into a definite problem at all… If his eye seem
dim, he must look steadfastly and with hope into the misty
vision, until the very clouds wreathe themselves into definite
forms. If his ear seem dull, he must listen patiently and with
sympathetic trust to the intricate whisperings of Nature —
the goddess, as she has been called, of a hundred voices —
until here and there he can pick out a few simple notes to which
his own powers can resound. If, then, at a moment when he finds
himself placed on a pinnacle from which he is called upon to take
a perspective survey of the range of science, and to tell us what
he can see from his vantage ground; if at such a moment after
straining his gaze to the very verge of the horizon, and after
describing the most distant of well-defined objects, he should
give utterance also to some of the subjective impressions which
he is conscious of receiving from regions beyond; if he should
depict possibilities which seem opening to his view; if he should
explain why he thinks this a mere blind alley and that an open
path; then the fault and the loss would be alike ours if we
refused to listen calmly, and temperately to form our own
judgment on what we hear; then assuredly it is we who would be
committing the error of confounding matters of fact with matters
of opinion, if we failed to discriminate between the various
elements contained in such a discourse, and assumed that they had
been all put on the same footing.

—–

While largely agreeing with him, I cannot quite accept the
setting in which Professor Virchow places the confessedly
abortive attempts to secure an experimental basis for the
doctrine of spontaneous generation. It is not a doctrine ‘so
discredited’ that some of the scientific thinkers of England
accept ‘as the basis of all their views of life.’ Their
induction is by no means thus limited. They have on their side
more than the ‘reasonable probability’ deemed sufficient by
Bishop Butler for practical guidance in the gravest affairs, that
the members of the solar system which are now discrete once
formed a continuous mass; that in the course of untold ages,
during which the work of condensation, through the waste of heat
in space, went on, the planets were detached; and that our
present sun is the residual nucleus of the flocculent or gaseous
ball from which the planets were successively separated. Life, as
we define it, was not possible for aeons subsequent to this
separation. When and how did it appear? I have already pressed
this question, but have received no answer. [Footnote: In
the ‘Apology for the Belfast Address,’ the question is reasoned
out.]
If, with Professor Knight, we regard the Bible
account of the introduction of life upon the earth as a poem, not
as a statement of fact, where are we to seek for guidance as to
the fact? There does not exist a barrier possessing the strength
of a cobweb to oppose to the hypothesis, which ascribes the
appearance of life to that ‘potency of matter’ which finds
expression in natural evolution. [Footnote: ‘We feel it an
undeniable necessity,’ says Professor Virchow, not to sever the
organic world from the whole, as if it were something disjoined
from the whole.’ This grave statement cannot be weakened by the
subsequent pleasantry regarding ‘Carbon & Co.’]

This hypothesis is not without its difficulties, but they
vanish when compared with those which encumber its rivals. There
are various facts in science obviously connected, and whose
connections we are unable to trace; but we do not think of
filling the gap between them by the intrusion of a separable
spiritual agent. In like manner though we are unable to trace the
course of things from the nebula, when there was no life in our
sense, to the present earth where life abounds, the spirit and
practice of science pronounce against the intrusion of an
anthropomorphic creator. Theologians must liberate and refine
their conceptions or be prepared for the rejection of them by
thoughtful minds. It is they, not we, who lay claim to knowledge
never given to man. Our refusal of the creative hypothesis is
less an assertion of knowledge than a protest against the
assumption of knowledge which must long, if not always, lie
beyond us, and the claim to which is a source of perpetual
confusion.’ At the same time, when I look with strenuous gaze
into the whole problem as far as my capacities allow,
overwhelming wonder is the predominant feeling. This wonder has
come to me from the ages just as much as my understanding, and it
has an equal right to satisfaction. Hence I say, if, abandoning
your illegitimate claim to knowledge, you place, with Job, your
forehead in the dust and acknowledge the authorship of this
universe to be past finding out — if, having made this
confession, and relinquished the views of the mechanical
theologian, you desire for the satisfaction of feelings which I
admit to be, in great part, those of humanity at large, to give
ideal form to the Power that moves all things — it is not
by me that you will find objections raised to this exercise of
ideality, if it be only consciously and worthily carried out.

—–

Again, I think Professor Virchow’s position, in regard to the
question of contagium animatum, is not altogether
that of true philosophy. He points to the antiquity of the
doctrine. ‘It is lost,’ he says, I in the darkness of the middle
ages. We have received this name from our forefathers, and it
already appears distinctly in the sixteenth century. We possess
several works of that time which put forward contagium
animatum as a scientific doctrine, with the same confidence, with
the same sort of proof, with which the “Plastidulic soul” is now
set forth.’

These speculations of our ‘forefathers’ will appeal
differently to different minds. By some they will be dismissed
with a sneer; to others they will appeal as proofs of genius on
the part of those who enunciated them. There are men, and by no
means the minority, who, however wealthy in regard to facts, can never rise into
the region of principles; and they are sometimes intolerant of
those who can. They are formed to plod meritoriously on the lower
levels of thought, unpossessed of the pinions necessary to reach
the heights. They cannot realise the mental act — the act
of inspiration it might well be called — by which a man of
genius, after long pondering and proving, reaches a theoretic
conception which unravels and illuminates the tangle of centuries
of observation and experiment. There are minds, it may be said in
passing, who at the present moment stand in this relation to Mr.
Darwin. For my part, I should be inclined to ascribe to
penetration rather than to presumption the notion of a
contagium animatum. He who invented the term ought, I
think, to be held in esteem; for he had before him the quantity
of fact, and the measure of analogy, that would justify a man of
genius in taking a step so bold. ‘Nevertheless,’ says Professor
Virchow, ‘no one was able throughout a long time to discover
these living germs of disease. The sixteenth century did not find
them, nor did the seventeenth, nor the eighteenth.’ But it may be
urged, in reply to this, that the theoretic conjecture often
legitimately comes first. It is the forecast of genius which
anticipates the fact and constitutes a spur towards its
discovery. If, instead of being a spur, the theoretic guess
rendered men content with imperfect knowledge, it would be a
thing to be deprecated. But in modern investigation this is
distinctly not the case; Darwin’s theory, for example, like the
undulatory theory, has been a motive power and not an anodyne.
‘At last,’ continues Professor Virchow, ‘in the
nineteenth century we have begun little by little really to find
contagia animata.’ So much the more honour, I
infer, is due to those who, three centuries in advance, so put
together the facts and analogies of contagious disease as to
divine its root and character. Professor Virchow seems to
deprecate the ‘obstinacy’ with which this notion of a
contagium vivum emerged. Here I should not be
inclined to follow him; because I do not know, nor does he tell
me, how much the discovery of facts in the nineteenth century is
indebted to the stimulus derived from the theoretic discussions
of preceding centuries. The genesis of scientific ideas is a
subject of profound interest and importance. He would be but a
poor philosopher who would sever modern chemistry from the
efforts of the alchemists, who would detach modern atomic
doctrines from the speculations of Lucretius and his
predecessors, or who would claim for our present knowledge of
contagia an origin altogether independent of the efforts
of our ‘forefathers’ to penetrate this enigma.

—–

Finally, I do not know that I should agree with Professor
Virchow as to what a theory is or ought to be. I call a theory a
principle or conception of the mind which accounts for observed
facts, and which helps us to look for and predict facts not yet
observed. Every new discovery which fits into a theory
strengthens it. The theory is not a thing complete from the
first, but a thing which grows, as it were asymptotically,
towards certainty. Darwin’s theory, as pointed out nine and ten
years ago by Helmholtz and Hooker, was then exactly in this
condition of growth; and had they to speak of the subject to-day
they would be able to announce an enormous strengthening of the
theoretic fibre. Fissures in continuity which then existed, and
which left little hope of being ever spanned, have been since
filled in, so that the further the theory is tested the more
fully does it harmonise with progressive experience and
discovery. We shall probably never fill all the gaps; but this
will not prevent a profound belief in the truth of the theory
from taking root in the general mind. Much less will it justify a
total denial of the theory. The man of science who assumes in
such a case the position of a denier is sure to be stranded and
isolated. The proper attitude, in my opinion, is to give to the
theory during the phases of its growth as nearly as possible a
proportionate assent; and, if it be a theory which
influences practice, our wisdom is to follow its probable
suggestions where more than probability is for the moment
unattainable. I write thus with the theory of contagium
vivum, more especially in my mind, and must regret the
attitude of denial assumed by Professor Virchow towards that
theory. ‘I must beg my friend Klebs to pardon me,’ he says, ‘if,
notwithstanding the late advances made by the doctrine of
infectious fungi, I still persist in my reserve so far as to
admit only the fungus which is really proved while I deny all
other fungi so long as they are not actually brought before me.’
Professor Virchow, that is to say, will continue to deny the Germ
Theory, however great the probabilities on its side, however
numerous be the cases of which it renders a just account, until
it has ceased to be a theory at all, and has become a congeries
of sensible facts. Had he said, ‘As long as a single fungus
of disease remains to be discovered, it is your bounden duty to
search for it,’ I should cordially agree with him. But by his
unreserved denial he quenches the light of probability which
ought to guide the practice of the medical man. Both here and in
relation to the theory of evolution excess upon one side has
begotten excess upon the other.

.

——————-

.

NOTE. — As might have been expected, Professor Virchow,
shows himself in practice far too sound a philosopher to be
restricted by the canon laid down in his critique of Dr. Haeckel.
In his recent discourse upon the plague, he asks and answers the
question, ‘What is the contagium?’ in the following
words:— ‘Et qu’est-ce que le contagium? A mon avis,
l’analogie de la peste aver le charbon contagieux me paraît
si grande qu’il me semble possible de trouver un organisme
microscopique qui contient le germe de l’affection. Mais jusqu’
à présent on a peu cherché à trouver
cet organisme.’ – Revue Scientifique, March,
1879.

.

.

.

.

——————–

.

.

XVI. THE ELECTRIC
LIGHT.

[Footnote: A
discourse delivered at the Royal Institution of Great Britain on
Friday, January 17, 1879, and introduced here as the latest
Fragment.]

THE subject of this evening’s discourse was proposed by our
late honorary secretary. [Footnote: Mr. William
Spottiswoode, now President of the Royal Societ]
That
word ‘late’ has for me its own connotations. It implies,
among other things, the loss of a comrade by whose side I have
worked for thirteen years. On the other hand, regret is not
without its opposite in the feeling with which I have seen him
rise by sheer intrinsic merit, moral and intellectual, to the
highest official position which it is in the power of English
science to bestow. Well, he, whose constant desire and practice
were to promote the interests and extend the usefulness of this
institution, thought that at a time when the electric light
occupied so much of public attention, a few sound notions
regarding it, on the more purely scientific side, might, to use
his own pithy expression, be ‘planted’ in the public mind. I am
here to-night with the view of trying, to the best of my ability,
to realise the idea of our friend.

In the year 1800, Volta announced his immortal discovery of
the pile. Whetted to eagerness by the previous conflict between
him and Galvani, the scientific men of the age flung themselves
with ardour upon the new discovery, repeating Volta’s
experiments, and extending them in many ways. The light and heat
of the voltaic circuit attracted marked attention, and in the
innumerable tests and trials to which this question was
subjected, the utility of platinum and charcoal as means of
exalting the light was on all hands recognised. Mr. Children,
with a battery surpassing in strength all its predecessors, fused
platinum wires eighteen inches long, while ‘points of
charcoal produced a light so vivid that the sunshine, compared
with it, appeared feeble.’ [Footnote: Davy,
‘Chemical Philosophy,’ p. 110.]
Such effects reached
their culmination when, in 1808, through the liberality of a few
members of the Royal Institution, Davy was enabled to construct a
battery of two thousand pairs of plates, with which he afterwards
obtained calorific and luminous effects far transcending anything
previously observed. The arc of flame between the carbon
terminals was four inches long, and by its heat quartz, sapphire,
magnesia, and lime, were melted like wax in a candle flame; while
fragments of diamond and plumbago rapidly disappeared as if
reduced to vapour. [Footnote: In the concluding lecture at
the Royal Institution in June, 1810, Davy showed the action of
this battery. He then fused iridium, the alloy of iridium and
osmium, and other refractory substances. ‘Philosophical
Magazine,’ vol. xxxv. p. 463. Quetelet assigns the first
production of the spark between coal-points to Curtet in 1802.
Davy certainly in that year showed the carbon light with a
battery of 150 pairs of plates in the theatre of the Royal
Institution (‘Jour. Roy. Inst.’ vol. i. p.
166).]

The first condition to be fulfilled in the development of heat
and light by the electric current is that it shall encounter and
overcome resistance. Flowing through a perfect conductor, no
matter what the strength of the current might be, neither heat
nor light could be developed. A rod of unresisting copper carries
away uninjured and unwarmed an atmospheric discharge competent to
shiver to splinters a resisting oak. I send the self-same current
through a wire composed of alternate lengths of silver and
platinum. The silver offers little resistance, the platinum
offers much. The consequence is that the platinum is raised to a
white heat, while the silver is not visibly warmed. The same
holds good with regard to the carbon terminals employed for the
production of the electric light. The interval between them
offers a powerful resistance to the passage of the current, and
it is by the gathering up of the force necessary to burst across
this interval that the voltaic current is able to throw the
carbon into that state of violent intestine commotion which we
call heat, and to which its effulgence is due. The smallest
interval of air usually suffices to stop the current. But when
the carbon points are first brought together and then separated,
there occurs between them a discharge of incandescent matter
which carries, or may carry, the current over a considerable
space. The light comes almost wholly from the incandescent
carbons. The space between them is filled with a blue flame
which, being usually bent by the earth’s magnetism, receives the
name of the Voltaic Arc. [Footnote: The part played by
resistance is strikingly illustrated by the deportment of silver
and thallium when mixed together and volatilised in the arc. The
current first selects as its carrier the most volatile metal,
which in this case is thallium. While it continues abundant, the
passage of the current is so free — the resistance to it is
so small — that the heat generated is incompetent to
volatilise the silver. As the thallium disappears the current is
forced to concentrate its power; it presses the silver into its
service, and finally fills the space between the carbons with a
vapour — which, as long as the necessary resistance is absent, it
is incompetent to produce. I have on a former occasion drawn
attention to a danger which besets the spectroscopist when
operating upon a mixture of constituents volatile in different
degrees. When, in 1872, I first observed the effect here
described, had I not known that silver was present, I should have
inferred its absence.]

For seventy years, then, we have been in possession of this
transcendent light without applying it to the illumination of our
streets and houses. Such applications suggested themselves at the
outset, but there were grave difficulties in their way. The first
difficulty arose from the waste of the carbons, which are
dissipated in part by ordinary combustion, and in part by the
electric transfer of matter from the one carbon to the other. To
keep the carbons at the proper distance asunder regulators were
devised, the earliest, I believe, by Staite, and the most
successful by Duboscq, Foucault, and Serrin, who have been
succeeded by Holmes, Siemens, Browning, Carré, Gramme,
Lontin, and others. By such arrangements the first difficulty was
practically overcome; but the second, a graver one, is probably
inseparable from the construction of the voltaic battery. It
arises from the operation of that inexorable law which throughout
the material universe demands an eye for an eye, and a tooth for
a tooth, refusing to yield the faintest glow of heat or glimmer
of light without the expenditure of an absolutely equal quantity
of some other power. Hence, in practice, the desirability of any
transformation must depend upon the value of the product in
relation to that of the power expended. The metal zinc can be
burnt like paper; it might be ignited in a flame, but it is
possible to avoid the introduction of all foreign heat and to
burn the zinc in air of the temperature of this room. This is
done by placing zinc foil at the focus of a concave mirror, which
concentrates to a point the divergent electric beam, but which
does not warm the air. The zinc burns at the focus with a violet
flame, and we could readily determine the amount of heat
generated by its combustion. But zinc can be burnt not only in
air but in liquids. It is thus burnt when acidulated water is
poured over it; it is also thus burnt in the voltaic battery.
Here, however, to obtain the oxygen necessary for its combustion,
the zinc has to dislodge the hydrogen with which the oxygen is
combined. The consequence is that the heat due to the combustion
of the metal in the liquid falls short of that developed by its
combustion in air, by the exact quantity necessary to separate
the oxygen from the hydrogen. Fully four-fifths of the total heat
are used up in this molecular work, only one-fifth remaining to
warm the battery. It is upon this residue that we must now fix
our attention, for it is solely out of it that we manufacture our
electric light.

Before you are two small voltaic batteries of ten cells each.
The two ends of one of them are united by a thick copper wire,
while into the circuit of the other a thin platinum wire is
introduced. The platinum glows with a white heat, while the
copper wire is not sensibly warmed. Now an ounce of zinc, like an
ounce of coal, produces by its complete combustion in air a
constant quantity of heat. The total heat developed by an ounce
of zinc through its union with oxygen in the battery is also
absolutely invariable. Let our two batteries, then, continue in
action until an ounce of zinc in each of them is consumed. In the
one case the heat generated is purely domestic, being liberated
on the hearth where the fuel is burnt, that is to say in the
cells of the battery itself. In the other case, the heat is in
part domestic and in part foreign — in part within the
battery and in part outside. One of the fundamental truths to be
borne in mind is that the sum of the foreign and domestic —
of the external and internal — heats is fixed and
invariable. Hence, to have heat outside, you must draw upon the
heat within. These remarks apply to the electric light. By the
inter-mediation of the electric current the moderate warmth of
the battery is not only carried away, but concentrated, so as to
produce, at any distance from its origin, a heat next in order to
that of the sun. The current might therefore be defined as the
swift carrier of heat. Loading itself here with invisible power,
by a process of transmutation which outstrips the dreams of the
alchemist, it can discharge its load, in the fraction of a
second, as light and heat, at the opposite side of the world.

Thus, the light and heat produced outside the battery are
derived from the metallic fuel burnt within the battery; and, as
zinc happens to be an expensive fuel, though we have possessed
the electric light for more than seventy years, it has been too
costly to come into general use. But within these walls, in the
autumn of 1831, Faraday discovered a new source of electricity,
which we have now to investigate. On the table before me lies a
coil of covered copper wire, with its ends disunited. I lift one
side of the coil from the table, and in doing so exert the
muscular effort necessary to overcome the simple weight of the
coil. I unite its two ends and repeat the experiment. The effort
now required, if accurately measured, would be found greater than
before. In lifting the coil I cut the lines of the earth’s
magnetic force, such cutting, as proved by Faraday, being always
accompanied, in a closed conductor, by the production of an
‘induced’ electric current which, as long as the ends of the coil
remained separate, had no circuit through which it could pass.
The current here evoked subsides immediately as heat; this heat
being the exact equivalent of the excess of effort just referred
to as over and above that necessary to overcome the simple weight
of the coil. When the coil is liberated it falls back to the
table, and when its ends are united it encounters a resistance
over and above that of the air. It generates an electric current
opposed in direction to the first, and reaches the table with a
diminished shock. The amount of the diminution is accurately
represented by the warmth which the momentary current developer
in the coil. Various devices were employed to exalt these induced
currents, among which the instruments of Pixii, Clarke, and
Saxton were long conspicuous. Faraday, indeed, foresaw that such
attempts were sure to be made; but he chose to leave them in the
hands of the mechanician, while he himself pursued the deeper
study of facts and principles. ‘I have rather,’ he writes
in 1831, ‘been desirous of discovering new facts and new
relations dependent on magneto-electric induction, than of
exalting the force of those already obtained; being assured that
the latter would find their full development hereafter.’

For more than twenty years magneto-electricity had subserved
its first and noblest purpose of augmenting our knowledge of the
powers of nature. It had been discovered and applied to
intellectual ends, its application to practical ends being still
unrealised. The Drummond light had raised thoughts and hopes of
vast improvements in public illumination. Many inventors tried to
obtain it cheaply; and in 1853 an attempt was made to organise a
company in Paris for the purpose of procuring, through the
decomposition of water by a powerful magneto-electric machine
constructed by M. Nollet, the oxygen and hydrogen necessary for
the lime light. The experiment failed, but the apparatus by which
it was attempted suggested to Mr. Holmes other and more hopeful
applications. Abandoning the attempt to produce the lime light,
with persevering skill Holmes continued to improve the apparatus
and to augment its power, until it was finally able to yield a
magneto-electric light comparable to that of the voltaic battery.
Judged by later knowledge, this first machine would be considered
cumbrous and defective in the extreme; but judged by the light of
antecedent events, it marked a great step forward.

Faraday was profoundly interested in the growth of his own
discovery. The Elder Brethren of the Trinity House had had the
wisdom to make him their ‘Scientific Adviser;’ and it is
interesting to notice in his reports regarding the light, the
mixture of enthusiasm and caution which characterised him.
Enthusiasm was with him a motive power, guided and controlled by
a disciplined judgment. He rode it as a charger, holding it in by
a strong rein. While dealing with Holmes, he states the case of
the light pro and con. He checks the ardour of the inventor, and,
as regards cost, rejecting sanguine estimates, he insists over
and over again on the necessity of continued experiment for the
solution of this important question. His matured opinion was,
however, strongly in favour of the light. With reference to an
experiment made at the South Foreland on the 20th of April, 1859,
he thus expresses himself:— ‘The beauty of the light was
wonderful. At a mile off, the Apparent streams of light issuing
from the lantern were twice as long as those from the lower
lighthouse, and apparently three or four times as bright. The
horizontal plane in which they chiefly took their way made all
above or below it black. The tops of the bills, the churches, and
the houses illuminated by it were striking in their effect upon
the eye.’ Further on in his report he expresses himself thus :—
‘In fulfilment of this part of my duty, I beg to state that, in
my opinion, Professor Holmes has practically established the
fitness and sufficiency of the magneto-electric light for
lighthouse purposes, so far as its nature and management are
concerned. The light produced is powerful beyond any other that I
have yet seen so applied, and in principle may be accumulated to
any degree; its regularity in the lantern is great; its
management easy, and its care there may be confided to attentive
keepers of the ordinary degree of intellect and knowledge.’
Finally, as regards the conduct of Professor Holmes during these
memorable experiments, it is only fair to add the following
remark with which Faraday closes the report submitted to the
Elder Brethren of the Trinity House on the 29th of April, 1859:-
‘I must bear my testimony,’ he says, ‘to the perfect openness,
candour, and honour of Professor Holmes. He has answered every
question, concealed no weak point, explained every applied
principle, given every reason for a change either in this or that
direction, during several periods of close questioning, in a
manner that was very agreeable to me, whose duty it was to search
for real faults or possible objections, in respect both of the
present time and the future.’ [Footnote: Holmes’s
first offer of his machine to the Trinity House bears date
February 2, 1857.]

Soon afterwards the Elder Brethren of the Trinity House had
the intelligent courage to establish the machines of Holmes
permanently at Dungeness, where the magneto-electric light
continued to shine for many years.

The magneto-electric machine of the Alliance Company soon
succeeded to that of Holmes, being in various ways a very marked
improvement on the latter. Its currents were stronger and its
light was brighter than those of its predecessor. In it,
moreover, the commutator, the flashing and destruction of which
were sources of irregularity and deterioration in the machine of
Holmes, was, at the suggestion of M. Masson, entirely abandoned;
alternating currents instead of the direct current being
employed. [Footnote: Du Moncel, ‘l’Electricité,’
August, 1878, p. 150.]
M. Serrin modified his excellent
lamp with the express view of enabling it to cope with
alternating currents. During the International Exhibition of
1862, where the machine was shown, M. Berlioz offered to dispose
of the invention to the Elder Brethren of the Trinity House. They
referred the matter to Faraday, and he replied as follows :— ‘I
am not aware that the Trinity House authorities have advanced so
far as to be able to decide whether they will require more
magneto-electric machines, or whether, if they should require
them, they see reason to suppose the means of their supply in
this country, from the source already open to them, would not be
sufficient. Therefore I do not see that at present they want to
purchase a machine.’ Faraday was obviously swayed by the desire
to protect the interests of Holmes, who had borne the burden and
heat which fall upon the pioneer. The Alliance machines were
introduced with success at Cape la Hève, near Havre; and
the Elder Brethren of the Trinity House, determined to have the
best available apparatus, decided, in 1868, on the introduction
of machines on the Alliance principle into the lighthouses at
Souter Point and the South Foreland. These, machines were
constructed by Professor Holmes, and they still continue in
operation. With regard, then, to the application of electricity
to lighthouse purposes, the course of events was this: The
Dungeness light was introduced on January 31, 1862; the light at
La Hève on December 26, 1863, or nearly two years later.
But Faraday’s experimental trial at the South Foreland preceded
the lighting of Dungeness by more than two years. The electric
light was afterwards established at Cape Grisnez.
The light was
started at Souter Point on January 11, 1871; and at the South
Foreland on January 1, 1872. At the Lizard, which enjoys the newest and
most powerful development of the electric light, it began to
shine on January 1, 1878.

—–

I have now to revert to a point of apparently small moment,
but which really constitutes an important step in the development
of this subject. I refer to the form given in 1857 to the
rotating armature by Dr. Werner Siemens, of Berlin. Instead of
employing coils wound transversely round cores of iron, as in the
machine of Saxton, Siemens, after giving a bar of iron the proper
shape, wound his wire longitudinally round it, and obtained
thereby greatly augmented effects between suitably placed
magnetic poles. Such an armature is employed in the small
magneto-electric machine which I now introduce to your notice,
and for which the institution is indebted to Mr. Henry Wilde, of
Manchester. There are here sixteen permanent horse-shoe magnets
placed parallel to each other, and between their poles a Siemens
armature. The two ends of the wire which surrounds the armature
are now disconnected. In turning the handle and causing the
armature to rotate, I simply overcome ordinary mechanical
friction. But the two ends of the armature coil can be united in
a moment, and when this is done I immediately experience a
greatly increased resistance to rotation. Something over and
above the ordinary friction of the machine is now to be overcome,
and by the expenditure of an additional amount of muscular force
I am able to overcome it. The excess of labour thus thrown upon
my arm has its exact equivalent in the electric currents
generated, and the heat produced by their subsidence in the coil
of the armature. A portion of this heat may be rendered visible
by connecting the two ends of the coil with a thin platinum wire.
When the handle of the machine is rapidly turned the wire glows,
first with a red heat, then with a white heat, and finally with
the heat of fusion. The moment the wire melts, the circuit round
the armature is broken, an instant relief from the labour thrown
upon the arm being the consequence. Clearly realise the
equivalent of the heat here developed. During the period of
turning the machine a certain amount of combustible substance was
oxidised or burnt in the muscles of my arm. Had it done no
external work, the matter consumed would have produced a definite
amount of heat. Now, the muscular heat actually developed during
the rotation of the machine fell short of this definite amount,
the missing heat being reproduced to the last fraction in the
glowing platinum wire and the other parts of the machine. Here,
then, the electric current intervenes between my muscles and the
generated heat, exactly as it did a moment ago between the
voltaic battery and its generated heat. The electric current is
to all intents and purposes a vehicle which transports the heat
both of muscle and battery to any distance from the hearth where
the fuel is consumed. Not only is the current a messenger, but it
is also an intensifier of magical power. The temperature of my
arm is, in round numbers, 100° Fahr., and it is by the
intensification of this heat that one of the most refractory of
metals, which requires a heat of 3,600° Fahr. to fuse it, has
been reduced to the molten condition.

Zinc, as I have said, is a fuel far too expensive to permit of
the electric light produced by its combustion being used for the
common purposes of life, and you will readily perceive that the
human muscles, or even the muscles of a horse, would be more
expensive still. Here, however, we can employ the force of
burning coal to turn our machine, and it is this employment of our cheapest
fuel, rendered possible by Faraday’s discovery, which opens out
to us the prospect of being able to apply the electric light to
public use.

In 1866 a great step in the intensification of induced
currents, and the consequent augmentation of the magneto-electric
light, was taken by Mr. Henry Wilde. It fell to my lot to report
upon them to the Royal Society, but before doing so I took the
trouble of going to Manchester to witness Mr. Wilde’s
experiments. He operated in this way: starting from a small
machine like that worked in your presence a moment ago, he
employed its current to excite an electro-magnet of a peculiar
shape, between whose poles rotated a Siemens armature;
[Footnote: Page and Moigno had previously shown that the
magneto-electric current could produce powerful
electro-magnets.]
from this armature currents were
obtained vastly stronger than those generated by the small
magneto-electric machine. These currents might have been
immediately employed to produce the electric light; but instead
of this they were conducted round a second electro-magnet of vast
size, between whose poles rotated a Siemens armature of
corresponding dimensions. Three armatures therefore were involved
in this series of operations: first, the armature of the small
magneto-electric machine; secondly, the armature of the first
electro-magnet, which was of considerable size; and, thirdly, the
armature of the second electro-magnet, which was of vast
dimensions. With the currents drawn from this third armature, Mr.
Wilde obtained effects, both as regards heat and light,
enormously transcending those previously known. [Footnote:
Mr. Wilde’s paper is published in the ‘Philosophical Transactions
‘for 1867, p. 89. My opinion regarding Wilde’s machine was
briefly expressed in a report to the Elder Brethren of the
Trinity House on May 17, 1866: ‘It gives me pleasure to
state that the machine is exceedingly effective, and that it far
transcends in power all other apparatus of the kind.’]

But the discovery which, above all others, brought the
practical question to the front is now to be considered. On the
4th of February, 1867, a paper was received by the Royal Society
from Dr. William Siemens bearing the title, ‘On the Conversion of
Dynamic into Electrical Force without the use of Permanent
Magnetism.’ [Footnote: A paper on the same subject,
by Dr. Werner Siemens, was read on January 17, 1867, before the
Academy of Sciences in Berlin. In a letter to ‘Engineering,’ No.
622, p. 45, Mr. Robert Sabine states that Professor Wheatstone’s
machines were constructed by Mr. Stroh in the months of July and
August, 1866. I do not doubt Mr. Sabine’s statement; still it
would be dangerous in the highest degree to depart from the
canon, in asserting which Faraday was specially strenuous, that
the date of a discovery is the date of its publication. Towards
the end of December, 1866, Mr. Alfred Varley’ also lodged a
provisional specification (which, I believe, is a sealed
document) embodying the principles of the dynamo-electric
machine, but some years elapsed before he made anything public.
His brother, Mr. Cromwell varlet’, when writing on this subject
in 1867, does not mention him (Proc. Roy. Soc., March 14, 1867).
It probably marks a national trait, that sealed communications,
though allowed in France, have never been recognised by the
scientific societies of England.]
On the 14th of February
a paper from Sir Charles Wheatstone was received, bearing the
title, ‘On the Augmentation of the Power of a Magnet by the
reaction thereon of Currents induced by the Magnet itself.’ Both
papers, which dealt with the same discovery, and which were
illustrated by experiments, were read upon the same night, viz.
the 14th of February. It would be difficult to find in the whole
field of science a more beautiful example of the interaction of
natural forces than that set forth in these two papers. You can
hardly find a bit of iron — you can hardly pick up an old
horse-shoe, for example — that does not possess a trace of
permanent magnetism; and from such a small beginning Siemens and
Wheatstone have taught us to rise by a series of interactions
between magnet and armature to a magnetic intensity previously
unapproached. Conceive the Siemens armature placed between the
poles of a suitable electro-magnet. Suppose this latter to
possess at starting the faintest, trace of magnetism; when the
armature rotates, currents of infinitesimal strength are
generated in its coil. Let the ends of that coil be connected
with the wire surrounding the electro-magnet. The infinitesimal
current generated in the armature will then circulate round the
magnet, augmenting its intensity by an infinitesimal amount. The
strengthened magnet instantly reacts upon the coil which feeds
it, producing a current of greater strength. This current again
passes round the magnet, which immediately brings its enhanced
power to bear upon the coil. By this play of mutual give and take
between magnet and armature, the strength of the former is raised
in a very brief interval from almost nothing to complete magnetic
saturation. Such a magnet and armature are able to produce
currents of extraordinary power, and if an electric lamp be
introduced into the common circuit of magnet and armature, we can
readily obtain a most powerful light. [Footnote: In 1867
Mr. Ladd introduced the modification of dividing the armature
into two separate coils, one of which fed the electro-magnets,
while the other yielded the induced currents.]
By this
discovery, then, we are enabled to avoid the trouble and expense
involved in the employment of permanent magnets; we are also
enabled to drop the exciting magneto-electric machine, and the
duplication of the electro-magnets. By it, in short, the electric
generator is so far simplified, and reduced in cost, as to enable
electricity to enter the lists as the rival of our present means
of illumination.

Soon after the announcement of their discovery by Siemens and
Wheatstone, Mr. Holmes, at the instance of the Elder Brethren of
the Trinity House, endeavoured to turn this discovery to account
for lighthouse purposes. Already, in the spring of 1869, he had
constructed a machine which, though hampered with defects,
exhibited extraordinary power. The light was developed in the
focus of a dioptric apparatus placed on the Trinity Wharf at
Blackwall, and witnessed by the Elder Brethren, Mr. Douglass, and
myself, from an observatory at Charlton, on the opposite side of
the Thames. Falling upon the suspended haze, the light
illuminated the atmosphere for miles all round. Anything so
sunlike in splendour had not, I imagine, been previously
witnessed. The apparatus of Holmes, however, was rapidly
distanced by the safer and more powerful machines of Siemens and
Gramme.

As regards lighthouse illumination, the next step forward was
taken by the Elder Brethren of the Trinity House in 1876-77.
Having previously decided on the establishment of the electric
light at the Lizard in Cornwall, they instituted, at the time
referred to, an elaborate series of comparative experiments
wherein the machines of Holmes, of the Alliance Company, of
Siemens, and of Gramme, were pitted against each other. The
Siemens and the Gramme machines delivered direct currents, while
those of Holmes and the Alliance Company delivered alternating
currents. The light of the latter was of the same intensity in
all azimuths; that of the former was different in different
azimuths, the discharge being so regulated as to yield a gush of
light of special intensity in one direction. The following table
gives in standard candles the performance of the respective machines
:— [Footnote: Observations from the sea on the night
of November 21, 1876, made the Gramme and small Siemens
practically equal to the Alliance. But the photometric
observations, in which the external resistance was abolished, and
previous to which the light-keepers had become more skilled in
the management of the direct current, showed the differences
recorded in the table. A close inspection of these powerful
lights at the South Foreland caused my face to peel, as if it had
been irritated by an Alpine sun.]

Name of
Machines.

Maximum.

Minimum.

Holmes

1,523

1,523

Alliance

1,953

1,953

Gramme (No. 1).

6,663

4,016

Gramme (No. 2).

6,663

4,016

Siemens (Large)

14,818

8,932

Siemens (Small, No.
1)

5,539

3,339

Siemens (Small, No.
2)

6,864

4,138

Two Holmes’s coupled

2,811

2,811

Two Gramme’s (Nos. 1 and
2)

11,396

6,869

Two Siemens’ (Nos. 1 and
2)

14,134

8,520

These determinations were made
with extreme care and accuracy by Mr. Douglass, the
engineer-in-chief, and Mr. Ayres, the assistant engineer of the
Trinity House. It is practically impossible to compare
photo-metrically and directly the flame of the candle with these
sun-like lights. A light of intermediate intensity — that
of the six-wick Trinity oil lamp — was therefore in the
first instance compared with the electric light. The candle power
of the oil lamp being afterwards determined, the intensity of the
electric light became known. The numbers given in the table prove
the superiority of the Alliance machine over that of Holmes. They
prove the great superiority both of the Gramme machine and of the
small Siemens machine over the Alliance. The large Siemens
machine is shown to yield a light far exceeding all the others,
while the coupling of two Grammes, or of two Siemens together,
here effected for the first time, was followed by a very great
augmentation of the light, rising in the one case from 6663
candles to 11,396, and in the other case from 6864 candles to
14,134. Where the arc is single and the external resistance
small, great advantages attach to the Siemens light. After this
contest, which was conducted throughout in the most amicable
manner, Siemens machines of type No. 2 were chosen for the
Lizard. [Footnote: As the result of a recent trial by Mr.
Schwendler, they have been also chosen for
India.]

—–

We have machines capable of sustaining a single light, and
also machines capable of sustaining several lights. The Gramme
machine, for example, which ignites the Jablochkoff candles on
the Thames Embankment and at the Holborn Viaduct, delivers four
currents, each passing through its own circuit. In each circuit
are five lamps through which the current belonging to the circuit
passes in succession. The lights correspond to so many resisting
spaces, over which, as already explained, the current has to
leap; the force which accomplishes the leap being that which
produces the light. Whether the current is to be competent to
pass through five lamps in succession, or to sustain only a
single lamp, depends entirely upon the will and skill of the
maker of the machine. He has, to guide him, definite laws laid
down by Ohm half a century ago, by which he must abide.

Ohm has taught us how to arrange the elements of a Voltaic
battery so as to augment indefinitely its electromotive force
— that force, namely, which urges the current forward and
enables it to surmount external obstacles. We have only to link
the cells together so that the current generated by each cell
shall pass through all the others, and add its electro-motive
force to that of all the others. We increase, it is true, at the
same time the resistance of the battery, diminishing thereby the
quantity of the current from each cell, but we augment the power
of the integrated current to overcome external hindrances. The
resistance of the battery itself may, indeed, be rendered so
great, that the external resistance shall vanish in comparison.
What is here said regarding the voltaic battery is equally true
of magneto-electric machines. If we wish our current to leap over
five intervals, and produce five lights in succession, we must
invoke a sufficient electromotive force. This is done through
multiplying, by the use of thin wires, the convolutions of the
rotating armature as, a moment ago, we augmented the cells of our
voltaic battery. Each additional convolution, like each
additional cell, adds its electro-motive force to that of all the
others; and though it also adds its resistance, thereby
diminishing the quantity of current contributed by each
convolution, the integrated current becomes endowed with the
power of leaping across the successive spaces necessary for the
production of a series of lights in its course. The current is,
as it were, rendered at once thinner and more piercing by the
simultaneous addition of internal resistance and electro-motive
power. The machines, on the other hand, which produce only a
single light have a small internal resistance associated with a
small electro-motive force. In such machines the wire of the
rotating armature is comparatively short and thick, copper riband
instead of wire being commonly employed. Such machines deliver a
large quantity of electricity of low tension — in other
words, of low leaping power. Hence, though competent when their
power is converged upon a single interval, to produce one
splendid light, their currents are unable to force a passage when
the number of intervals is increased. Thus, by augmenting the
convolutions of our machines we sacrifice quantity and gain
electro-motive force; while by lessening the number of the
convolutions, we sacrifice electro-motive force and gain
quantity. Whether we ought to choose the one form of machine or
the other depends entirely upon the external work the machine has
to perform. If the object be to obtain a single light of great
splendour, machines of low resistance and large quantity must be
employed. If we want to obtain in the same circuit several lights
of moderate intensity, machines of high internal resistance and
of correspondingly high electro-motive power must be invoked.

When a coil of covered wire surrounds a bar of iron, the two
ends of the coil being connected together, every alteration of
the magnetism of the bar is accompanied by the development of an
induced current in the coil. The current is only excited during
the period of magnetic change. No matter how strong or how weak
the magnetism of the bar may be, as long as its condition remains
permanent no current is developed. Conceive, then, the pole of a
magnet placed near one end of the bar to be moved along it
towards the other end. During the time of the pole’s motion there
will be an incessant change in the magnetism of the bar, and
accompanying this change we shall have an induced current in the
surrounding coil. If, instead of moving the magnet, we move the
bar and its surrounding coil past the magnetic pole, a similar
alteration of the magnetism of the bar will occur, and a similar
current will be induced in the coil. You have here the
fundamental conception which led M. Gramme to the construction of
his beautiful machine. [Footnote: ‘Comptes Rendus,’ 1871,
p. 176. See also Gaugain on the Gramme machine, ‘Ann. de Chem. et
de Phys.,’ vol. xxviii. p. 324]
He aimed at giving
continuous motion to such a bar as we have here described; and
for this purpose he bent it into a continuous ring, which, by a
suitable mechanism, he caused to rotate rapidly close to the
poles of a horse-shoe magnet. The direction of the current varied
with the motion and with the character of the influencing pole.
The result was that the currents in the two semicircles of the
coil surrounding the ring flowed in opposite directions. But it
was easy, by the mechanical arrangement called a commutator, to
gather up the currents and cause them to flow in the same
direction. The first machines of Gramme, therefore, furnished
direct currents, similar to those yielded by the voltaic pile. M.
Gramme subsequently so modified his machine as to produce
alternating currents. Such alternating machines are employed to
produce the lights now exhibited on the Holborn Viaduct and the
Thames Embankment.

Another machine of great alleged merit is that of M. Lontin.
It resembles in shape a toothed iron wheel, the teeth being used
as cores, round which are wound coils of copper wire. The wheel
is caused to rotate between the opposite poles of powerful
electromagnets. On passing each pole the core or tooth is
strongly magnetised, and instantly evokes in its surrounding coil
an induced current of corresponding strength. The currents
excited in approaching to and retreating from a pole, and in
passing different poles, move in opposite directions, but by
means of a commutator these conflicting electric streams are
gathered up and caused to flow in a common bed. The bobbins, in
which the currents are induced, can be so increased in number as
to augment indefinitely the power of the machine. To excite his
electro-magnets, M. Lontin applies the principle of Mr. Wilde. A
small machine furnishes a direct current, which is carried round
the electro-magnets of a second and larger machine. Wilde’s
principle, it may be added, is also applied on the Thames
Embankment and the Holborn Viaduct; a small Gramme machine being
used in each case to excite the electro-magnets of the large
one.

The Farmer-Wallace machine is also an apparatus of great
power. It consists of a combination of bobbins for induced
currents, and of inducing electro-magnets, the latter being
excited by the method discovered by Siemens and Wheatstone. In
the machines intended for the production of the electric light,
the electromotive force is so great as to permit of the
introduction of several lights in the same circuit. A peculiarly
novel feature of the Farmer-Wallace system is the shape of the
carbons. Instead of rods, two large plates of carbons with
bevelled edges are employed, one above the other. The electric
discharge passes from edge to edge, and shifts its position
according as the carbon is dissipated. The duration of the light
in this case far exceeds that obtainable with rods. I have myself
seen four of these lights in the same circuit in Mr. Ladd’s
workshop in the City, and they are now, I believe, employed at
the Liverpool Street Station of the Metropolitan Railway. The
Farmer-Wallace ‘quantity machine’ pours forth a flood of
electricity of low tension. It is unable to cross the interval
necessary for the production of the electric light, but it can
fuse thick copper wires. When sent through a short bar of
iridium, this refractory metal emits a light of extraordinary
splendour. [Footnote: The iridium light was shown by Mr.
Ladd. It brilliantly illuminated the theatre of the Royal
Institution.]

The machine of M. de Méritens, which he has generously
brought over from Paris for our instruction, is the newest of
all. In its construction he falls back upon the principle of the
magneto-electric machine, employing permanent magnets as the
exciters of the induced currents. Using the magnets of the
Alliance Company, by a skilful disposition of his bobbins, M. de
Méritens produces with eight magnets a light equal to that
produced by forty magnets in the Alliance machines. While the
space occupied is only one-fifth, the cost is little more than
one-fourth of the latter. In the de Méritens machine the
commutator is abolished. The internal heat is hardly sensible,
and the absorption of power, in relation to the effects produced,
is small. With his larger machines M. de Méritens
maintains a considerable number of lights in the same circuit.
[Footnote: The small machine transforms one-and-a-quarter
horse-power into heat and light, yielding about 1,900 candles;
the large machine transforms five-horse power, yielding about
9,000 candles.]

—–

In relation to this subject, inventors fall into two classes,
the contrivers of regulators and the constructors of machines. M.
Rapieff has hitherto belonged to inventors of the first class,
but I have reason to know that he is engaged on a machine which,
when complete, will place him in the other class also. Instead of
two single carbon rods, M. Rapieff employs two pairs of rods,
each pair forming a V. The light is produced at the common
junction of the four carbons. The device for regulating the light
is of the simplest character. At the bottom of the stand which
supports the carbons are two small electro-magnets. One of them,
when the current passes, draws the carbons together, and in so
doing throws itself out of circuit, leaving the control of the
light to the other. The carbons are caused to approach each other
by a descending weight, which acts in conjunction with the
electro-magnet. Through the liberality of the proprietors of the
Times, every facility has been given to M. Rapieff to develope
and simplify his invention at Printing House Square. The
illumination of the press-room, which I had the pleasure of
witnessing, under the guidance of M. Rapieff himself, is
extremely effectual and agreeable to the eye. There are, I
believe, five lamps in the same circuit, and the regulators are
so devised that the extinction of any lamp does not compromise
the action of the others. M. Rapieff has lately improved his
regulator.

Many other inventors might here be named, and fresh ones are
daily crowding in. Mr. Werdermann has been long known in
connection with this subject. Employing as negative carbon a
disc, and as positive carbon a rod, he has, I am assured,
obtained very satisfactory results. The small resistances brought
into play by his minute arcs enable Mr. Werdermann to introduce a
number of lamps into a circuit traversed by a current of only
moderate electro-motive power. M. Reynier is also the inventor of
a very beautiful little lamp, in which the point of a thin carbon
rod, properly adjusted, is caused to touch the circumference of a
carbon wheel which rotates underneath the point. The light is
developed at the place of contact of rod and wheel. One of the
last steps, though I am informed not quite the last, in the
improvement of regulators is this: The positive carbon wastes
more profusely than the negative, and this is alleged to be due
to the greater heat of the former. It occurred to Mr. William
Siemens to chill the negative artificially, with the view of
diminishing or wholly preventing its waste. This he accomplishes
by making the negative pole a hollow cone of copper, and by
ingeniously discharging a small jet of cold water against the
interior of the cone. His negative copper is thus caused to
remain fixed in space, for it is not dissipated, the positive
carbon only needing control. I have seen this lamp in action, and can bear
witness to its success.

I might go on to other inventions, achieved or projected.
Indeed, there is something bewildering in the recent rush of
constructive talent into this domain of applied electricity. The
question and its prospects are modified from day to day, a steady
advance being made towards the improvement both of machines and
regulators. With regard to our public lighting, I strongly lean
to the opinion that the electric light will at no distant day
triumph over gas. I am not so sure that it will do so in our
private houses. As, however, I am anxious to avoid dropping a
word here that could influence the share market in the slightest
degree, I limit myself to this general statement of opinion.

To one inventor in particular belongs the honour of the idea,
and the realisation of the idea, of causing the carbon rods to
burn away like a candle. It is needless to say that I here refer
to the young Russian officer, M. Jablochkoff. He sets two carbon
rods upright at a small distance apart, and fills the space
between them with an insulating substance like plaster of Paris.
The carbon rods are fixed in metallic holders. A momentary
contact is established between the two carbons by a little
cross-piece of the same substance placed horizontally from top to
top. This cross-piece is immediately dissipated or removed by the
current, the passage of which once established is afterwards
maintained. The carbons gradually waste, while the substance
between them melts like the wax of a candle. The comparison,
however, only holds good for the act of melting; for, as regards
the current, the insulating plaster is practically inert. Indeed,
as proved by M. Rapieff and Mr. Wilde, the plaster may be
dispensed with altogether, the current passing from point to
point between the naked carbons. M. de Méritens has
recently brought out a new candle, in which the plaster is
abandoned, while between the two principal carbons is placed a
third insulated rod of the same material. With the small de
Méritens machine two of these candles can be lighted
before you; they produce a very brilliant light.
[Footnote: The machine of M. de Méritens and the
Farmer-Wallace machine were worked by an excellent gas-engine,
lent for the occasion by the Messrs. Crossley, of Manchester. The
Siemens machine was worked by steam.]
In the Jablochkoff
candle it is necessary that the carbons should be consumed at the
same rate. Hence the necessity for alternating currents by which
this equal consumption is secured. It will be seen that M.
Jablochkoff has abolished regulators altogether, introducing the
candle principle in their stead. In my judgment, the performance
of the Jablochkoff candle on the Thames Embankment and the
Holborn Viaduct is highly creditable, notwithstanding a
considerable waste of light towards the sky. The Jablochkoff
lamps, it may be added, would be more effective in a street,
where their light would be scattered abroad by the adjacent
houses, than in the positions which they now occupy in
London.

—–

It was my custom some years ago, whenever I needed a new and
complicated instrument, to sit down beside its proposed
constructor, and to talk the matter over with him. The study of
the inventor’s mind which this habit opened out was always of the
highest interest to me. I particularly well remember the
impression made upon me on such occasions by the late Mr. Darker,
a philosophical instrument maker in Lambeth. This man’s life was
a struggle, and the reason of it was not far to seek. No matter
how commercially lucrative the work upon which he was engaged might be,
he would
instantly turn aside from it to seize and realise the ideas of a
scientific man. He had an inventor’s power, and an inventor’s
delight in its exercise. The late Mr. Becker possessed the same
power in a very considerable degree. On the Continent, Froment,
Breguet, Sauerwald, and others might be mentioned as eminent
instances of ability of this kind. Such minds resemble a liquid
on the point of crystallisation. Stirred by a hint, crystals of
constructive thought immediately shoot through them. That Mr.
Edison possesses this intuitive power in no common measure, is
proved by what he has already accomplished. He has the
penetration to seize the relationship of facts and principles,
and the art to reduce them to novel and concrete combinations.
Hence, though he has thus far accomplished nothing that we can
recognise as new in relation to the electric light, an adverse
opinion as to his ability to solve the complicated problem on
which he is engaged would be unwarranted.

I will endeavour to illustrate in a simple manner Mr. Edison’s
alleged mode of electric illumination, taking advantage of what
Ohm has taught us regarding the laws of the current, and what
Joule has taught us regarding the relation of resistance to the
development of light and heat. From one end of a voltaic battery
runs a wire, dividing at a certain point into two branches, which
reunite in a single wire connected with the other end of the
battery. From the positive end of the battery the current passes
first through the single wire to the point of junction, where it
divides itself between the branches according to a well-known
law. If the branches be equally resistant, the current divides
itself equally between them. If one branch be less resistant than
the other, more than half the current will choose the freer path.
The strict law is that the quantity of current is inversely
proportional to the resistance. A clear image of the process is
derived from the deportment of water. When a river meets an
island it divides, passing right and left of the obstacle, and
afterwards reuniting. If the two branch beds be equal in depth,
width, and inclination, the water will divide itself equally
between them. If they be unequal, the larger quantity of water
will flow through the more open course. And, as in the case of
the water we may have an indefinite number of islands, producing
an indefinite subdivision of the trunk stream, so in the case of
electricity we may have, instead of two branches, any number of
branches, the current dividing itself among them, in accordance
with the law which fixes the relation of flow to resistance.

Let us apply this knowledge. Suppose an insulated copper rod,
which we may call an ‘electric main,’ to be laid down along
one of our streets, say along the Strand. Let this rod be
connected with one end of a powerful voltaic battery, a good
metallic connection being established between the other end of
the battery and the water-pipes under the street. As long as the
electric main continues unconnected with the water-pipes, the
circuit is incomplete and no current will flow; but if any part
of the main, however distant from the battery, be connected with
the adjacent water-pipes, the circuit will be completed and the
current will flow. Supposing our battery to be at Charing Cross,
and our rod of copper to be tapped opposite Somerset House, a
wire can be carried from the rod into the building, and the
current passing through the wire may be subdivided into any
number of subordinate branches, which reunite afterwards and
return through the water-pipes to the battery. The branch
currents may be employed to raise to vivid incandescence a refractory metal like iridium
or one of its alloys. Instead of being tapped at one point, our
main may be tapped at one hundred points. The current will divide
in strict accordance with law, its power to produce light being
solely limited by its strength. The process of division closely
resembles the circulation of the blood; the electric main
carrying the outgoing current representing a great artery, the
water-pipes carrying the return current representing a great
vein, while the intermediate branches represent the various
vessels by which the blood is distributed through the system.
This, if I understand aright, is Mr. Edison’s proposed mode of
illumination. The electric force is at hand. Metals sufficiently
refractory to bear being raised to vivid incandescence are also
at hand. The principles which regulate the division of the
current and the development of its light and heat are perfectly
well known. There is no room for a ‘discovery,’ in the scientific
sense of the term, but there is ample room for the exercise of
that mechanical ingenuity which has given us the sewing machine
and so many other useful inventions. Knowing something of the
intricacy of the practical problem, I should certainly prefer
seeing it in Mr. Edison’s hands to having it in mine.
[Footnote: More than thirty years ago the radiation from
incandescent platinum was admirably investigated by Dr. Draper of
New York.]

—–

It is sometimes stated as a recommendation to the electric
light, that it is light without heat; but to disprove this, it is
only necessary to point to the experiments of Davy, which show
that the heat of the voltaic arc transcends that of any other
terrestrial source. The emission from the carbon points is
capable of accurate analysis. To simplify the subject, we will
take the case of a platinum wire at first slightly warmed by the
current, and then gradually raised to a white heat. When first
warmed, the wire sends forth rays which have no power on the
optic nerve. They are what we call invisible rays; and not until
the temperature of the wire has reached nearly 1,000° Fahr.,
does it begin to glow with a faint, red light. The rays which it
emits prior to redness are all invisible rays, which can warm the
hand but cannot excite vision. When the temperature of the wire
is raised to whiteness, these dark rays not only persist, but
they are enormously augmented in intensity. They constitute about
95 per cent. of the total radiation from the white-hot platinum
wire. They make up nearly 90 per cent. of the emission from a
brilliant electric light. You can by no means have the light of
the carbons without this invisible emission as an accompaniment.
The visible radiation is, as it were, built upon the invisible as
its necessary foundation.

It is easy to illustrate the growth in intensity of these
invisible rays as the visible ones enter the radiation and
augment in power. The transparency of the elementary gases and
metalloids — of oxygen, hydrogen, nitrogen, chlorine,
iodine, bromine, sulphur, phosphorus, and even of carbon, for the
invisible heat rays is extraordinary. Dissolved in a proper
vehicle, iodine cuts the visible radiation sharply off, but
allows the invisible free transmission. By dissolving iodine in
sulphur, Professor Dewar has recently added to the number of our
effectual ray-filters. The mixture may be made as black as pitch
for the visible, while remaining transparent for the invisible
rays. By such filters it is possible to detach the invisible rays
from the total radiation, and to watch their augmentation as the
light increases. Expressing the radiation from a platinum
wire when it first feels warm to the touch — when,
therefore, all its rays are invisible — by the number 1,
the invisible radiation from the same wire raised to a white heat
may be 500 or more. [Footnote: See article ‘Radiation’,
vol. i.]
It is not, then, by the diminution or
transformation of the non-luminous emission that we obtain the
luminous; the heat rays maintain their ground as the necessary
antecedents and companions of the light rays. When detached and
concentrated, these powerful heat rays can produce all the
effects ascribed to the mirrors of Archimedes at the siege of
Syracuse. While incompetent to produce the faintest glimmer of
light, or to affect the most delicate air-thermometer, they will
inflame paper, burn up wood, and even ignite combustible metals.
When they impinge upon a metal refractory enough to bear their
shock without fusion, they can raise it to a heat so white and
luminous as to yield, when analysed, all the colours of the
spectrum. In this way the dark rays emitted by the incandescent
carbons are converted into light rays of all colours. Still, so
powerless are these invisible rays to excite vision, that the eye
has been placed at a focus competent to raise platinum foil to
bright redness, without experiencing any visual impression. Light
for light, no doubt, the amount of heat imparted by the
incandescent carbons to the air is far less than that imparted by
gas flames. It is less, because of the smaller size of the
carbons, and of the comparative smallness of the quantity of fuel
consumed in a given time. It is also less because the air cannot
penetrate the carbons as it penetrates a flame. The temperature
of the flame is lowered by the admixture of a gas which
constitutes four-fifths of our atmosphere, and which, while it
appropriates and diffuses the heat, does not aid in the
combustion; and this lowering of the temperature by the inert
atmospheric nitrogen, renders necessary the combustion of a
greater amount of gas to produce the necessary light. In fact,
though the statement may appear paradoxical, it is entirely
because of its enormous actual temperature that the electric
light seems so cool. It is this temperature that renders the
proportion of luminous to non-luminous heat greater in the
electric light than in our brightest flames. The electric light,
moreover, requires no air to sustain it. It glows in the most
perfect air vacuum. Its light and heat are therefore not
purchased at the expense of the vitalising constituent of the
atmosphere.

Two orders of minds have been implicated in the development of
this subject; first, the investigator and discoverer, whose
object is, purely scientific, and who cares little for practical
ends; secondly, the practical mechanician, whose object is mainly
industrial. It would be easy, and probably in many cases true, to
say that the one wants to gain knowledge, while the other wishes
to make money; but I am persuaded that the mechanician not
unfrequently merges the hope of profit in the love of his work.
Members of each of these classes are sometimes scornful towards
those of the other. There is, for example, something superb in
the disdain with which Cuvier hands over the discoveries of pure
science to those who apply them: ‘Your grand practical
achievements are only the easy application of truths not sought
with a practical intent — truths which their discoverers
pursued for their own sake, impelled solely by an ardour for
knowledge. Those who turned them into practice could not have
discovered them, while those who discovered them had neither the
time nor the inclination to pursue them to a practical result.
Your rising workshops, your peopled colonies, your vessels which
furrow the seas; this abundance, this
luxury, this tumult,’-6 this commotion,’ he would have added,
were he now alive, ‘regarding the electric light’ — ‘all
come from discoverers in Science, though all remain strange to
them. The day that a discovery enters the market they abandon it;
it concerns them no more.’

In writing thus, Cuvier probably did not sufficiently take
into account the reaction of the applications of science upon
science itself. The improvement of an old instrument or the
invention of a new one is often tantamount to an enlargement and
refinement of the senses of the scientific investigator. Beyond
this, the amelioration of the community is also an object worthy
of the best efforts of the human brain. Still, assuredly it is
well and wise for a nation to bear in mind that those practical
applications which strike the public eye, and excite public
admiration, are the outgrowth of long antecedent labours begun,
continued, and ended, under the operation of a purely
intellectual stimulus. ‘Few,’ says Pasteur, ‘seem to comprehend
the real origin of the marvels of industry and the wealth of
nations. I need no other proof of this than the frequent
employment in lectures, speeches, and official language of the
erroneous expression, “applied science.” A statesman of the
greatest talent stated some time ago that in our day the reign of
theoretic science had rightly yielded place to that of applied
science. Nothing, I venture to say, could be more dangerous, even
to practical life, than the consequences which might flow from
these words. They show the imperious necessity of a reform in our
higher education. There exists no category of sciences to which
the name of “applied science” could be given. We have science and
the applications of science which are united as tree and
fruit.’

—–

A final reflection is here suggested. We have amongst us a
small cohort of social regenerators — men of high thoughts
and aspirations — who would place the operations of the
scientific mind under the control of a hierarchy which should
dictate to the man of science the course that he ought to pursue.
How this hierarchy is to get its wisdom they do not explain. They
decry and denounce scientific theories; they scorn all reference
to aether, and atoms,- and molecules, as subjects lying far apart
from the world’s needs; and yet such ultra-sensible conceptions
are often the spur to the greatest discoveries. The source, in
fact, from which the true natural philosopher derives inspiration
and unifying power is essentially ideal. Faraday lived in this
ideal world. Nearly half a century ago, when he first obtained a
spark from the magnet, an Oxford don expressed regret that such a
discovery should have been made, as it placed a new and facile
implement in the hands of the incendiary. To regret, a Comtist
hierarchy would have probably added repression, sending Faraday
back to his bookbinder’s bench as a more dignified and practical
sphere of action than peddling with a magnet. And yet it is
Faraday’s spark which now shines upon our coasts, and promises to
illuminate our streets, halls, quays, squares, warehouses, and,
perhaps at no distant day, our homes.

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THE END.

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