posing the ball to be projected eastwardly, the ball has previously acquired a motion in that direction of a quarter of a mile per second, an addition is then made of one mile per second; but while it is moving over that space, the cannon has moved in the same direction a quarter of a mile, which makes them one mile asunder. It is, I believe, a law in dynamics, that when a body in motion is operated upon by another force which impels it in an opposite direction, the new motion thus produced is compounded of the prior motion, and a motion which would have been produced provided the body had been at rest at the time the new force acted upon it. This is clear, for before the new force can produce an effect, the pristine motion must be destroyed; for which purpose, part of the new force, and which is equal to the force that put the body originally in motion, is employed and consumed; so that the remainder alone produces a positive effect in moving the body in the new direction. And if the force was just equal to the old one, under these circumstances, the moving body would be arrested in its progress, and be immediately in a state of rest. I am, Sir, your's, &c. J. T. JUVENIS. THE MOSAIC ACCOUNT OF THE ESSAY IV. The posterior part of the THE next event which took place in the annals of the universe, was the Creation of Light. Gen. i. 3. "And God said, Let there be light, and there was light." The creation of light, we thus clearly perceive, succeeded the creation of matter. We see, that, anterior to the creation of light, there existed a terrene mass, without particular shape or figure, and devoid of energy; having darkness, and absolute want of motion, reigning over it, till the divine Spirit caused a motion among its particles, and perhaps imparted to them certain energies, which they have retained ever since. It was not till matters were in such a train, that light was created. Upon what bases then does the theory rest, which maintains, that light and fire are the elements of Matter in extreme abstraction? Bodies may, according to the principles of the immortal Newton,* receive much of their activity from the particles of light which now enter into their composition. But that light and fire should themselves be the elements of which all bodies are composed, is impossible; since we are expressly informed, that light was not created till after the formation of that material substance of which the universe is composed. Moreover, light and fire, according to chemical language, are the product of combustion, and invariably presuppose a substance on which to operate; which is incompatible with the idea that they are themselves the elements or bases of those substances. Neither does it appear that this mass owes all its energies to light and fire; for though without form, and shapeless, and devoid of any of the properties of matter before, (magnitude or extension excepted,) yet it is highly probable, as we have just remarked, that the motion which the divine Spirit excited in this chaotic mass, imparted to it in some degree the other properties of matter, while yet "darkness," or absolute quiescence, rested on the abyss, and light had no existence. Of the precise nature of elementary light, we are equally incapable of forming correct notions, as we are of elementary matter. For the elementary state of things, as it has been justly above the present powers of the human remarked by Mr. Macnab, is a theme mind to investigate. As we are to conceive of matter in its elementary state, as something which merely exists, without attributing to it other properties; even so in the elementary state of light, we are to conceive of it as something which makes material bodies visible, without ascribing to it any other property. We here clearly perceive, moreover, that both matter and light had alike their origin from God; and that both were produced by his almighty power, in the same effective and instantaneous manner. In both cases Jehovah spake, and it was done: He commanded, and it stood fast. He spoke the materials of the universe into existence: and that his wonders might be seen, he * Opt. q. 30. created a substance to make them ma- | place in fluid bodies, wherever its nifest; He said, “Let there be light, and there was light." 66 It appears, therefore, that we are warranted to regard light, in its first stage of existence, in a state analogous to that of chaotic matter; namely, in a diffused and confluent state, filling the whole space of the visible universe; and thus mixing or blending with every particle of the chaotic substance. Perhaps this may have been the origin of the cause of the phenomena observed by Sir Isaac Newton in the place above alluded to, where he says, Are not gross bodies, and light, convertible into one another? And may not bodies receive much of their activity from the particles of light which enter into their composition? The change of bodies into light, and of light into bodies, is very conformable to the analogy of Nature, which seems delighted with transmutations." The supposition, at least, appears to be probable. For never had light and gross matter such an opportunity of acting on one another as in this stage of their existence, when both were in a loose and fluid state, and both equally filled the whole space of the visible universe, and had thus an opportunity of blending particle with particle. Thus we perceive how light could be produced on the first day, and also how and where it could be reserved, namely, in universal space, till such time as it came to be condensed or transfixed into the various primary luminaries of heaven on the fourth day.* For in that day, we shall again fall in with it as a friend, whom we shall easily recognize. 66 Light being thus created, or first brought into existence, by the power or command of the Omnipotent, his word pronounced it "good." It was an emanation from that Being who is said to be "LIGHT" emphatically. It was good," not only because it proceeded from such a source, but because of its being adapted to the purpose which God intended it should fulfil, and because of its forming to the "darkness," or original stagnation in the chaotic mass, a complete contrast, inasmuch as it causes a constant commotion and agitation to take * See Imperial Magazine, Vol. I. Query and Observations on Primeval Light. beams strike. This must have occasioned some of the most beautiful and wonderful phenomena, on its first appearance throughout the primitive chaos. How instantaneous must have been the effect! Immediate are the acts of God, more swift Than time or motion, but to human ears Cannot without process of speech be told, -So told as earthly notion can receive. Milton. How striking the transition from darkness to light! All appearing in dismal sable before, in darkness far exceeding our feeble conceptions,-how does it almost electrify the mind to think, that the moment God said, "Let there be light, there was light!"—that Light instantly diffused itself throughout all space, mingling with its copartner Matter, blending particle with particle! How immense must have been the quantity! It was the light of the sun, and of the stars, and of all the luminaries of heaven. It was not the light of one world merely: but as much light was at once created on this posterior portion of the first day, as should illuminate the whole universe presently to be formed and arranged. It was the light not of a day, or of a year, but a light which should supply a universe, in every part thereof, for thousands of years, at the close of which it should remain as bright, powerful, and vigorous, as at its commencement. It is said, (Gen. i. 4.) "And God divided the light from the darkness;" or established a distinction between darkness and light, constituting it to be observed as a general law throughout the universe,--That, in all time coming, the one should succeed the other, in consequence of the revolutionary motions of the planetary bodies, presently to be formed. Accordingly, for this express purpose, verse 5, "God called the light Day-, or Huepa, not awv, as Mr. Macnab would have it; and the darkness he called Night, n, the etymon of which, signifies to revolve or go round; as if it had been originally designed to express the gradual passing away of the period of darkness, in order to give place to the flow of light; for so the Hebrew word signifies: and the period between "the flowing light," and "the revolving darkness," is termed in the first place Evening, which signifies mixture or blending, and " in the next place p Morning, which means to scrutinize, examine, or investigate; both evidently expressive of the state into which things are alternately cast at these two periods. consequence of the revolutionary motions of the heavenly bodies about to be formed and set a going; an example of which succession, had just been given in the chaotic darkness being succeeded by the primeval light. Between these two, we are told, a distinction or separation was constituted, which prevented the one from ever falling back into the state of chaotic darkness again; and thus matters were to continue till they should be further perfected on the fourth day. The primeval light seemed thus to continue with one uniform and diffused blaze, from the time of its com Though the common opinion in respect of God's dividing between the light and the darkness, be supposed to consist in his causing the one to succeed the other in some determinate and manifest manner, so as to mark "the evening and the morning" of the several days, prior to the formation of the heavenly bodies; yet the sacred text, when examined with accuracy, does not seem to afford such a view; and indeed such a method of deter-mencement, till its concentration into mining time on the present juncture, appears to be as unnecessary as it was impracticable. What, for instance, are we to understand by the following commentary on the subject, Gen. i. 3, 4. which occurs in Reeves' Bible? "The particles of light, which lay before scattered and concealed in chaos, were now separated and brought together; and in this state, they may be supposed to have moved together round the chaos, so as that one half should receive light, and the other half be in darkness; by which means, " God divided the light from the darkness;" much to the same effect as now, though not by the same medium, that of the sun." Upon every rational interpretation of the subject, this passage seems to be destitute of sense or meaning. How could the chaos have "particles of light scattered through and concealed in it, before light was called into being?" Or, upon what principle could these particles, thus brought together, move round the chaos, so as to illuminate it in one half, and leave the other in darkness, when that mass, in order to constitute it a chaos, was not yet divided into parts, neither possessed any such circumscribed exterior figure, that the light could possibly get beyond it, and so cause its beams to strike back upon its surface? But I said, that this plan of reckon ing time in this stage of affairs, was not only impracticable but unnecessary. Perhaps all that we are to understand by the expression, is contained in the view we have above given; namely, in that of God's esta blishing it as a general law, to be observed throughout the universe, That the one should succeed the other, in its respective orbs at the time appoint- But to proceed; The work of the First Day, thus consisting of the formation of Matter and Light, both in their elementary state, we are to view them so allied to each other as to constitute a similarity of operation in the work of that day; thus preserving a congruity in the works of the Almighty; though they were essentially distinct in their original formation, the one being created prior to the other, and independent of it. Here then, the celebrated, but inexplicable points of Boscovich, and the light and fire of Macnab, with all the ancient and modern theories respecting the eternal existence of Matter, its infinite divisibility, indestructibility, and the like, suffer the same fate; as not any one, nor all of them, explain in a rational and satisfactory manner, the important subject in hand; but leave it involved in a thousand intricacies, far more difficult of solving, than any in which it was originally involved, had the simple Mosaic account been only permitted to speak for itself. that the material fabric of the universe ultimately resolves itself. The author, indeed, has taken care not to give the mathematical definition of a point, as the absurdity of his theory by this definition could be easily detected. But he seems not to be far from the same thing, when he denominates them points, each of which is infinitely small; which certainly means, that, like the mathematical points, they have no magnitude! And if devoid of magnitude, or in other words, are nothing but an idea of position in the mind, we should like to know how the properties of "attraction and repulsion," which he ascribes to them, can possibly exist in a thing that has no existence itself?-And how any number of points, " each of which is infinitely small," could ever by their union form a thing which did not consist of this essential property of itself, namely, infinite minuteness? As we have just said of the mathematical points, that millions of millions of such points could never make an inch, or even an atom, of magnitude; so here, far less could the points of Boscovich form the elementary bases of the material fabric of the spacious universe; for, multiply points of such a description by what number soever you will, still it can make no sensible magnitude, or form a basis of any thing finite or material, itself being infinite and immaterial. So that the universe of Boscovich, formed of points of infinite mi The theory of Boscovich consists in making Matter resolve itself ultimately into a number of points, each of which is infinitely small, yet so endowed with attractive and repulsive energies, that no two points can ever come into actual contact, nor be repelled or segregated beyond a certain distance. This theory, from its affinity to the light and fire of Macnab, is received by him as the ne plus ultra of unaided reason, in ascending towards the mystery of creation.* Let us for a moment therefore, consider the incompre-nuteness, must be a universe also inhensible points of the one, and the light and fire of the other, out of which the whole material fabric of the universe is said to be formed. The points of Boscovich, are said to be points, each of which is infinitely small. Mathematically defined, "A point is that which has position, but not magnitude."+ Points in the mathematical sense, of course, cannot be the points of Boscovich. Because, having position only, but no magnitude, a single point, and an infinity of them, would be the same thing. Millions of millions of such points, could not make an inch, yea a particle, of magnitude; it is therefore not this kind of points which Boscovich must mean. What kind then is it? For it is into points," according to his theory, 66 *Macnab's Theory. Art. 51. finitely minute; because any number of parts, each of which is infinite, must form by their union (if such a union can exist) a whole which is also infinite. And if each part be infinitely small, then the whole must also be infinitely small. But Boscovich's points are each infinitely small, and the universe he would form of them must also be infinitely small; for any number of infinite parts must always constitute an infinite whole; and if the parts be infinitely small, the whole must also be infinitely small! Such, therefore, is the universe of Boscovich!!! But the universe of God, or of Nature, is great and immense, and comprehends all things, and consists of matter as well as mind; the properties of which are inapplicable to Boscovich's universe. And therefore the universe of Nature, and the universe of Boscovich, must be two different things; and the one not formed after the pattern of | combination with them, and so render the other: the one filling immensity! them active, though these particles did whose stately pillars it requires Omni- not constitute the bodies themselves, potence constantly to uphold;-the as our author would seem to mainother lighter than vanity, and of a size tain. less than might be contained in Pandora's box! What shall we say to these things? Nor are the light and fire of Macnab more to be regarded as the elementary bases of the material universe. Light and fire, according to chemical language, are the product of combustion, and invariably presuppose a substance on which to operate. For the process of combustion is, in fact, discovered to be nothing else than a combination of oxygen with the bases of a combustible body: and fire, light, or flame, to a greater or less degree, is the consequence of this process. But how to conceive fire or light in a state separate from all bodies, and forming, according to this hypothesis, the very elements of all bodies, we confess to be as difficult a matter to us, as to conceive the work of creation itself, or a forming of something from nothing, which it is designed to explain. We would advise him then to reexamine this subject, and to abide by that which he himself declares,† as in every respect sufficient to his purpose, "That the essence of Matter in extreme abstraction, must be something which exists, and has a being, though it may have neither figure, density, gravity, nor chemical qualities: That reason teaches us that the elements or essence of Matter, is a theme beyond our understanding; and that the Newtonian philosophers have wisely abstained from meddling with it." Seeing then, that such are thy sentiments, why didst thou not wisely follow their example? Surely, if they were wise in not meddling with such a subject, thou must be foolish in attempting it. 66 "" This seems to be the proper place to offer an observation or two on what I take to be the elements or essence of Matter, but which is denominated by some its substratum. This substratum Nay, we even conceive that our of Matter is supposed to consist of author has mistaken the meaning of some unknown principle, which they the great Newton himself, in the pas-call substance, into which Matter is consage we have already alluded to;* for Newton never asserts in plain language the sentiments which our author would father upon him. Upon chemical principles, we can accord with all that Newton in that passage advances, though not so readily with the use to which our author applies it; because Newton advances nothing which is inconsistent with that of light's being combined with a distinct basis, and separated from it only by combustion, or some similar process. But this is very different from that which our author maintains; namely, That light and fire are themselves the elements or bases of all material substances:-An hypothesis, we confess freely, we cannot comprehend. To us it seems to have no analogy in nature. For, in nature, every substance which affords light or fire, is resolvable, by the agency of oxygen, not simply into light and fire, but also into a basis, with which the combustible portion was united. And thus, according to the observation of Newton, the particles of light may pervade bodies, entering into ceived ultimately to resolve. "In bodies," says the incomparable Newton, we see only their figures and colours, we hear only the sounds, we touch only theif outward surfaces, we smell the odours and taste the savours, but their inward substances are not to be known, either by our senses,' or by our reason, "or by" what he denominates, any reflex act of our minds." This substratum of Matter, or general or common substance, which is supposed to support all the properties of things, and yet to remain confessedly unknown, having hitherto eluded the grasp of the most careful investigations, is an article which forms a portion of the systems of various metaphy-sicians. My limits, however, not permitting me in this place to go through the ordeal of the controversy, I will satisfy myself by shewing in few words where I conceive the error to lie. Admitting the principle in a general view to be a fact, such a representation, however, seems not applicable to the present existing state of things, but entirely to the period of the Creation of 2 K t Theory, art. 50. |