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John F.W. Herschel

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Preliminary discourse
on the Study of
NATURAL PHILOSOPHY

BY
SIR JOHN F. W. HERSCHEL, BART. K.H.
M.A.—D.C.L.—F.R.S.L&E.—M.R.I.A.—F.R.A.S. F.G.S.—M.C.U.P.S.—&c. &c.

NEW EDITION.
1851.

H. Corbould del.

E. Finden. sculp.

NATURÆ MINISTER ET INTERPRES.

NEW EDITION.
London:
PRINTED FOR LONGMAN, BROWN, GREEN & LONGMANS, PATERNOSTER ROW

CONTENTS.

 

Page

PART I.

OF THE GENERAL NATURE AND ADVANTAGES OF THE STUDY OF THE PHYSICAL SCIENCES.

CHAP. I.

Of Man regarded as a Creature of Instinct, of Reason, and Speculation.—General Influence of Scientific Pursuits on the Mind.

1

CHAP. II.

Of abstract Science as a Preparation for the Study of Physics.—A profound Acquaintance with it not indispensable for a clear Understanding of Physical Laws.—How a Conviction of their Truth may be obtained without it.—Instances.—Further Division of the Subject.

18

CHAP. III.

Of the Nature and Objects, immediate and collateral, of Physical Science, as regarded in itself, and in its Application to the practical Purposes of Life, and its Influence on the Well-being and Progress of Society.

35

PART II.

OF THE PRINCIPLES ON WHICH PHYSICAL SCIENCE RELIES FOR ITS SUCCESSFUL PROSECUTION, AND THE RULES BY WHICH A SYSTEMATIC EXAMINATION OF NATURE SHOULD BE CONDUCTED, WITH ILLUSTRATIONS OF THEIR INFLUENCE AS EXEMPLIFIED IN THE HISTORY OF ITS PROGRESS.

CHAP. I.

Of Experience as the Source of our Knowledge.—Of the Dismissal of Prejudices.—Of the Evidence of our Senses.

75

CHAP. II.

Of the Analysis of Phenomena.

85

CHAP. III.

Of the State of Physical Science in General, previous to the Age of Galileo and Bacon.

104

CHAP. IV.

Of the Observation of Facts and the Collection of Instances.

118

CHAP. V.

Of the Classification of Natural Objects and Phenomena, and of Nomenclature.

135

CHAP. VI.

Of the First Stage of Induction.—The Discovery of Proximate Causes, and Laws of the lowest Degree of Generality, and their Verification.

144

CHAP. VII.

Of the higher Degrees of Inductive Generalization, and of the Formation and Verification of Theories.

190

PART III.

OF THE SUBDIVISION OF PHYSICS INTO DISTINCT BRANCHES, AND THEIR MUTUAL RELATIONS.

CHAP. I.

Of the Phenomena of Force, and of the Constitution of Natural Bodies.

221

CHAP. II.

Of the Communication of Motion through Bodies.—Of Sound and Light.

246

CHAP. III.

Of Cosmical Phenomena.

265

CHAP. IV.

Of the Examination of the material Constituents of the World.

290

CHAP. V.

Of the Imponderable Forms of Matter.

310

CHAP. VI.

Of the Causes of the actual rapid Advance of the Physical Sciences compared with their Progress at an earlier Period.

347

“In primis, hominis est propria VERI inquisitio atque investigatio. Itaque cum sumus negotiis necessariis, curisque vacui, tum avemus aliquid videre, audire, ac dicere, cognitionemque rerum, aut occultarum aut admirabilium, ad benè beatéque vivendum necessariam ducimus;—ex quo intelligitur, quod VERUM, simplex, sincerumque sit, id esse naturæe hominis aptissimum. Huic veri videndi cupiditati adjuncta est appetitio quædam principatûs, ut nemini parere animus benè a naturâ informatus velit, nisi præcipienti, aut docenti, aut utilitatis causa justè et legitimè imperanti: ex quo animi magnitudo existit, et humanararum rerum contemtio.”

Cicero, de Officiis, Lib. 1. § 13.

Before all other things, man is distinguished by his pursuit and investigation of TRUTH. And hence, when free from needful business and cares, we delight to see, to hear, and to communicate, and consider a knowledge of many admirable and abstruse things necessary to the good conduct and happiness of our lives: whence it is clear that whatsoever is TRUE, simple, and direct, the same is most congenial to our nature as men. Closely allied with this earnest longing to see and know the truth, is a kind of dignified and princely sentiment which forbids a mind, naturally well constituted, to submit its faculties to any but those who announce it in precept or in doctrine, or to yield obedience to any orders but such as are at once just, lawful, and founded on utility. From this source spring greatness of mind and contempt of worldly advantages and troubles.

PRELIMINARY DISCOURSE ON THE STUDY OF NATURAL PHILOSOPHY.

PART I.

OF THE GENERAL NATURE AND ADVANTAGES OF THE STUDY OF THE PHYSICAL SCIENCES

CHAPTER I.

OF MAN REGARDED AS A CREATURE OF INSTINCT, OF REASON, AND SPECULATION.—GENERAL INFLUENCE OF SCIENTIFIC PURSUITS ON THE MIND.

(1.) The situation of man on the globe he inhabits, and over which he has obtained the control, is in many respects exceedingly remarkable. Compared with its other denizens, he seems, if we regard only his physical constitution, in almost every respect their inferior, and equally unprovided for the supply of his natural wants and his defence against the innumerable enemies which surround him. No other animal passes so large a portion of its existence in a state of absolute helplessness, or falls in old age into such protracted and lamentable imbecility. To no other warm-blooded animal has nature denied that indispensable covering without which the vicissitudes of a temperate and the rigours of a cold climate are equally insupportable; and to scarcely any has she been so sparing in external weapons, whether for attack or defence. Destitute alike of speed to avoid and of arms to repel the aggressions of his voracious foes; tenderly susceptible of atmospheric influences; and unfitted for the coarse aliments which the earth affords spontaneously during at least two thirds of the year, even in temperate climates,—man, if abandoned to mere instinct, would be of all creatures the most destitute and miserable. Distracted by terror and goaded by famine; driven to the most abject expedients for concealment from his enemies, and to the most cowardly devices for the seizure and destruction of his nobler prey, his existence would be one continued subterfuge or stratagem;—his dwelling would be in dens of the earth, in clefts of rocks, or in the hollows of trees; his food worms, and the lower reptiles, or such few and crude productions of the soil as his organs could be brought to assimilate, varied with occasional relics, mangled by more powerful beasts of prey, or contemned by their more pampered choice. Remarkable only for the absence of those powers and qualities which obtain for other animals a degree of security and respect, he would be disregarded by some, and hunted down by others, till after a few generations his species would become altogether extinct, or, at best, would be restricted to a few islands in tropical regions, where the warmth of the climate, the paucity of enemies, and the abundance of vegetable food, might permit it to linger.

(2.) Yet man is the undisputed lord of the creation. The strongest and fiercest of his fellow-creatures,—the whale, the elephant, the eagle, and the tiger,—are slaughtered by him to supply his most capricious wants, or tamed to do him service, or imprisoned to make him sport. The spoils of all nature are in daily requisition for his most common uses, yielded with more or less readiness, or wrested with reluctance, from the mine, the forest, the ocean, and the air. Such are the first fruits of reason. Were they the only or the principal ones, were the mere acquisition of power over the materials, and the less gifted animals which surround us, and the consequent increase of our external comforts, and our means of preservation and sensual enjoyment, the sum of the privileges which the possession of this faculty conferred, we should after all have little to plume ourselves upon. But this is so far from being the case, that every one who passes his life in tolerable ease and comfort, or rather whose whole time is not anxiously consumed in providing the absolute necessaries of existence, is conscious of wants and cravings in which the senses have no part, of a series of pains and pleasures totally distinct in kind from any which the infliction of bodily misery or the gratification of bodily appetites has ever afforded him; and if he has experienced these pleasures and these pains in any degree of intensity, he will readily admit them to hold a much higher rank, and to deserve much more attention, than the former class. Independent of the pleasures of fancy and imagination, and social converse, man is constituted a speculative being; he contemplates the world, and the objects around him, not with a passive, indifferent gaze, as a set of phenomena in which he has no further interest than as they affect his immediate situation, and can be rendered subservient to his comfort, but as a system disposed with order and design. He approves and feels the highest admiration for the harmony of its parts, the skill and efficiency of its contrivances. Some of these which he can best trace and understand he attempts to imitate, and finds that to a certain extent, though rudely and imperfectly, he can succeed,—in others, that although he can comprehend the nature of the contrivance, he is totally destitute of all means of imitation;—while in others, again, and those evidently the most important, though he sees the effect produced, yet the means by which it is done are alike beyond his knowledge and his control. Thus he is led to the conception of a Power and an Intelligence superior to his own, and adequate to the production and maintenance of all that he sees in nature,—a Power and Intelligence to which he may well apply the term infinite, since he not only sees no actual limit to the instances in which they are manifested, but finds, on the contrary, that the farther he enquires, and the wider his sphere of observation extends, they continually open upon him in increasing abundance; and that as the study of one prepares him to understand and appreciate another, refinement follows on refinement, wonder on wonder, till his faculties become bewildered in admiration, and his intellect falls back on itself in utter hopelessness of arriving at an end.

(3.) When from external objects he turns his view upon himself, on his own vital and intellectual faculties, he finds that he possesses a power of examining and analysing his own nature to a certain extent, but no farther. In his corporeal frame he is sensible of a power to communicate a certain moderate amount of motion to himself and other objects; that this power depends on his will, and that its exertion can be suspended or increased at pleasure within certain limits; but how his will acts on his limbs he has no consciousness: and whence he derives the power he thus exercises, there is nothing to assure him, however he may long to know. His senses, too, inform him of a multitude of particulars respecting the external world, and he perceives an apparatus by which impressions from without may be transmitted, as a sort of signals to the interior of his person, and ultimately to his brain, wherein he is obscurely sensible that the thinking, feeling, reasoning being he calls himself, more especially resides; but by what means he becomes conscious of these impressions, and what is the nature of the immediate communication between that inward sentient being, and that machinery, his outward man, he has not the slightest conception.

(4.) Again, when he contemplates still more attentively the thoughts, acts, and passions of this his sentient intelligent self, he finds, indeed, that he can remember, and by the aid of memory can compare and discriminate, can judge and resolve, and, above all, that he is irresistibly impelled, from the perception of any phenomenon without or within him, to infer the existence of something prior which stands to it in the relation of a cause, without which it would not be, and that this knowledge of causes and their consequences is what, in almost every instance, determines his choice and will, in cases where he is nevertheless conscious of perfect freedom to act or not to act. He finds, too, that it is in his power to acquire more or less knowledge of causes and effects according to the degree of attention he bestows upon them, which attention is again in great measure a voluntary act; and often when his choice has been decided on imperfect knowledge or insufficient attention, he finds reason to correct his judgment, though perhaps too late to influence his decision by after consideration. A world within him is thus opened to his intellectual view, abounding with phenomena and relations, and of the highest immediate interest. But while he cannot help perceiving that the insight he is enabled to obtain into this internal sphere of thought and feeling is in reality the source of all his power, the very fountain of his predominance over external nature, he yet feels himself capable of entering only very imperfectly into these recesses of his own bosom, and analysing the operations of his mind,—in this as in all other things, in short, “a being darkly wise;” seeing that all the longest life and most vigorous intellect can give him power to discover by his own research, or time to know by availing himself of that of others, serves only to place him on the very frontier of knowledge, and afford a distant glimpse of boundless realms beyond, where no human thought has penetrated, but which yet he is sure must be no less familiarly known to that Intelligence which he traces throughout creation than the most obvious truths which he himself daily applies to his most trifling purposes. Is it wonderful that a being so constituted should first encourage a hope, and by degrees acknowledge an assurance, that his intellectual existence will not terminate with the dissolution of his corporeal frame, but rather that in a future state of being, disencumbered of a thousand obstructions which his present situation throws in his way, endowed with acuter senses, and higher faculties, he shall drink deep at that fountain of beneficent wisdom for which the slight taste obtained on earth has given him so keen a relish?

(5.) Nothing, then, can be more unfounded than the objection which has been taken, in limine, by persons, well meaning perhaps, certainly narrow-minded, against the study of natural philosophy, and indeed against all science,—that it fosters in its cultivators an undue and overweening self-conceit, leads them to doubt the immortality of the soul, and to scoff at revealed religion. Its natural effect, we may confidently assert, on every well constituted mind is and must be the direct contrary. No doubt, the testimony of natural reason, on whatever exercised, must of necessity stop short of those truths which it is the object of revelation to make known; but, while it places the existence and principal attributes of a Deity on such grounds as to render doubt impossible, it unquestionably opposes no natural or necessary obstacle to further progress: on the contrary, by cherishing as a vital principle an unbounded spirit of enquiry, and ardency of expectation, it unfetters the mind from prejudices of every kind, and leaves it open and free to every impression of a higher nature which it is susceptible of receiving, guarding only against enthusiasm and self-deception by a habit of strict investigation, but encouraging, rather than suppressing, every thing that can offer a prospect or a hope beyond the present obscure and unsatisfactory state. The character of the true philosopher is to hope all things not impossible, and to believe all things not unreasonable. He who has seen obscurities which appeared impenetrable in physical and mathematical science suddenly dispelled, and the most barren and unpromising fields of enquiry converted, as if by inspiration, into rich and inexhaustible springs of knowledge and power on a simple change of our point of view, or by merely bringing to bear on them some principle which it never occurred before to try, will surely be the very last to acquiesce in any dispiriting prospects of either the present or future destinies of mankind; while, on the other hand, the boundless views of intellectual and moral as well as material relations which open on him on all hands in the course of these pursuits, the knowledge of the trivial place he occupies in the scale of creation, and the sense continually pressed upon him of his own weakness and incapacity to suspend or modify the slightest movement of the machinery he sees in action around him, must effectually convince him that humility of pretension, no less than confidence of hope, is what best becomes his character.

(6.) But while we thus vindicate the study of natural philosophy from a charge at one time formidable, owing to the pertinacity and acrimony with which it was urged, and still occasionally brought forward to the distress and disgust of every well constituted mind, we must take care that the testimony afforded by science to religion, be its extent or value what it may, shall be at least independent, unbiassed, and spontaneous. We do not here allude to such reasoners as would make all nature bend to their narrow interpretations of obscure and difficult passages in the sacred writings: such a course might well become the persecutors of Galileo and the other bigots of the fifteenth and sixteenth centuries, but can only be adopted by dreamers in the present age. But, without going these lengths, it is no uncommon thing to find persons, earnestly attached to science and anxious for its promotion, who yet manifest a morbid sensibility on points of this kind,—who exult and applaud when any fact starts up explanatory (as they suppose) of some scriptural allusion and who feel pained and disappointed when the general course of discovery in any department of science runs wide of the notions with which particular passages in the Bible may have impressed themselves. To persons of such a frame of mind it ought to suffice to remark, on the one hand, that truth can never be opposed to truth, and, on the other, that error is only to be effectually confounded by searching deep and tracing it to its source. Nevertheless, it were much to be wished that such persons, estimable and excellent as many of them are, before they throw the weight of their applause or discredit into the scale of scientific opinion on such grounds, would reflect, first, that the credit and respectability of any evidence may be destroyed by tampering with its honesty; and, secondly, that this very disposition of mind implies a lurking mistrust in its own principles, since the grand and indeed only character of truth is its capability of enduring the test of universal experience, and coming unchanged out of every possible form of fair discussion.

(7.) But if science may be vilified by representing it as opposed to religion, or trammelled by mistaken notions of the danger of free enquiry, there is yet another mode by which it may be degraded from its native dignity, and that is by placing it in the light of a mere appendage to and caterer for our pampered appetites. The question “cui bono” to what practical end and advantage do your researches tend? is one which the speculative philosopher who loves knowledge for its own sake, and enjoys, as a rational being should enjoy, the mere contemplation of harmonious and mutually dependent truths, can seldom hear without a sense of humiliation. He feels that there is a lofty and disinterested pleasure in his speculations which ought to exempt them from such questioning; communicating as they do to his own mind the purest happiness (after the exercise of the benevolent and moral feelings) of which human nature is susceptible, and tending to the injury of no one, he might surely allege this as a sufficient and direct reply to those who, having themselves little capacity, and less relish for intellectual pursuits, are constantly repeating upon him this enquiry. But if he can bring himself to descend from this high but fair ground, and justify himself, his pursuits, and his pleasures in the eyes of those around him, he has only to point to the history of all science, where speculations, apparently unprofitable, have, in innumerable instances, been those from which great practical applications have emanated. What, for instance, could be more so than the dry speculations of the ancient geometers on the properties of the conic sections, or than the dreams of Kepler (as they would naturally appear to his contemporaries) about the numerical harmonies of the universe? Yet these are the steps by which we have risen to a knowledge of the elliptic motions of the planets and the law of gravitation, with all its splendid theoretical consequences, and its inestimable practical results. The ridicule attached to “Swing-swangs” in Hooke’s time1 did not prevent him from reviving the proposal of the pendulum as a standard of measure, since so effectually wrought into practice by the genius and perseverance of Captain Kater;—nor did that which Boyle encountered in his researches on the elasticity and pressure of the air act as any obstacle to the train of discovery which terminated in the steam-engine. The dreams of the alchemists led them on in the path of experiment, and drew attention to the wonders of chemistry, while they brought their advocates (it must be admitted) to merited contempt and ruin. But in this case it was moral dereliction which gave to ridicule a weight and power not necessarily or naturally belonging to it: but among the alchemists were men of superior minds, who reasoned while they worked, and who, not content to grope always in the dark, and blunder on their object, sought carefully in the observed nature of their agents for guides in their pursuit. To these we owe the creation of experimental philosophy.

(8.) Not that it is meant, by any thing above said, to assert that there is no such thing as a great or a little in speculative philosophy, or to place the solution of an enigma on a level with the developement of a law of nature, still less to adopt the homely definition of Smith2, that a philosopher is a person whose trade it is to do nothing, and speculate on every thing. The speculations of the natural philosopher, however remote they may for a time lead him from beaten tracks and every-day uses, being grounded in the realities of nature, have all, of necessity, a practical application,—nay more, such applications form the very criterions of their truth, they afford the readiest and completest verifications of his theories;—verifications which he will no more neglect to test them by than an arithmetician would omit to prove his sums, or a cautious geometer to try his general theorems by particular cases.3

(9.) After all, however, it must be confessed, that to minds unacquainted with science, and unused to consider the mutual dependencies of its various branches, there is something neither unnatural nor altogether blamable in the ready occurrence of this question of direct advantage. It requires some habit of abstraction, some penetration of the mind with a tincture of scientific enquiry, some conviction of the value of those estimable and treasured principles which lie concealed in the most common and homely facts,—some experience, in fine, of success in developing and placing them in evidence, announcing them in precise terms, and applying them to the explanation of other facts of a less familiar character, or to the accomplishment of some obviously useful purpose:—to cure the mind of this tendency to rush at once upon its object, to undervalue the means in over-estimation of the end, and while gazing too intently at the goal which alone it has been accustomed to desire, to lose sight of the richness and variety of the prospects that offer themselves on either hand on the road.

(10.) We must never forget that it is principles, not phenomena,—the interpretation, not the mere knowledge of facts,—which are the objects of enquiry to the natural philosopher. As truth is single, and consistent with itself, a principle may be as completely and as plainly elucidated by the most familiar and simple fact, as by the most imposing and uncommon phenomenon. The colours which glitter on a soap-bubble are the immediate consequence of a principle the most important from the variety of phenomena it explains, and the most beautiful, from its simplicity and compendious neatness, in the whole science of optics. If the nature of periodical colours can be made intelligible by the contemplation of such a trivial object, from that moment it becomes a noble instrument in the eye of correct judgment; and to blow a large, regular, and durable soap-bubble may become the serious and praiseworthy endeavour of a sage, while children stand round and scoff, or children of a larger growth hold up their hands in astonishment at such waste of time and trouble. To the natural philosopher there is no natural object unimportant or trifling. From the least of nature’s works he may learn the greatest lessons. The fall of an apple to the ground may raise his thoughts to the laws which govern the revolutions of the planets in their orbits; or the situation of a pebble may afford him evidence of the state of the globe he inhabits, myriads of ages ago, before his species became its denizens.

(11.) And this is, in fact, one of the great sources of delight which the study of natural science imparts to its votaries. A mind which has once imbibed a taste for scientific enquiry, and has learnt the habit of applying its principles readily to the cases which occur, has within itself an inexhaustible source of pure and exciting contemplations:—one would think that Shakspeare had such a mind in view when he describes a contemplative man as finding all nature eloquent—the very trees, the brooks, and the stones reading to him lessons of deep and serious import. Accustomed to trace the operation of general causes, and the exemplification of general laws, in circumstances where the uninformed and unenquiring eye perceives neither novelty nor beauty, he walks in the midst of wonders: every object which falls in his way elucidates some principle, affords some instruction, and impresses him with a sense of harmony and order. Nor is it a mere passive pleasure which is thus communicated. A thousand questions are continually arising in his mind, a thousand subjects of enquiry presenting themselves, which keep his faculties in constant exercise, and his thoughts perpetually on the wing, so that lassitude is excluded from his life, and that craving after artificial excitement and dissipation of mind, which leads so many into frivolous, unworthy, and destructive pursuits, is altogether eradicated from his bosom.

(12.) It is not one of the least advantages of these pursuits, which, however, they possess in common with every class of intellectual pleasures, that they are altogether independent of external circumstances, and are to be enjoyed in every situation in which a man can be placed in life. The highest degrees of worldly prosperity are so far from being incompatible with them, that they supply inestimable advantages for their pursuit, and that sort of fresh and renewed relish which arises partly from the sense of contrast, partly from experience of the peculiar pre-eminence they possess over the pleasures of sense in their capability of unlimited increase and continual repetition without satiety or distaste. They may be enjoyed, too, in the intervals of the most active business; and the calm and dispassionate interest with which they fill the mind renders them a most delightful retreat from the agitations and dissensions of the world, and from the conflict of passions, prejudices, and interests in which the man of business finds himself involved. There is something in the contemplation of general laws which powerfully induces and persuades us to merge individual feeling, and to commit ourselves unreservedly to their disposal; while the observation of the calm, energetic regularity of nature, the immense scale of her operations, and the certainty with which her ends are attained, tends, irresistibly, to tranquillize and re-assure the mind, and render it less accessible to repining, selfish, and turbulent emotions. And this it does, not by debasing our nature into weak compliances and abject submission to circumstances, but by filling us, as from an inward spring, with a sense of nobleness and power which enables us to rise superior to them; by showing us our strength and innate dignity, and by calling upon us for the exercise of those powers and faculties by which we are susceptible of the comprehension of so much greatness, and which form, as it were, a link between ourselves and the best and noblest benefactors of our species, with whom we hold communion in thoughts and participate in discoveries which have raised them above their fellow-mortals, and brought them nearer to their Creator.

CHAP. II.

OF ABSTRACT SCIENCE AS A PREPARATION FOR THE STUDY OF PHYSICS.—A PROFOUND ACQUAINTANCE WITH IT NOT INDISPENSABLE FOR A CLEAR UNDERSTANDING OF PHYSICAL LAWS.—HOW A CONVICTION OF THEIR TRUTH MAY BE OBTAINED WITHOUT IT.—INSTANCES.—FURTHER DIVISION OF THE SUBJECT.

(13.) Science is the knowledge of many, orderly and methodically digested and arranged, so as to become attainable by one. The knowledge of reasons and their conclusions constitutes abstract, that of causes and their effects, and of the laws of nature, natural science.

(14.) Abstract science is independent of a system of nature,—of a creation,—of every thing, in short, except memory, thought, and reason. Its objects are, first, those primary existences and relations which we cannot even conceive not to be, such as space, time, number, order, &c.; and, secondly, those artificial forms, or symbols, which thought has the power of creating for itself at pleasure, and substituting as representatives, by the aid of memory, for combinations of those primary objects and of its own conceptions,—either to facilitate the act of reasoning respecting them, or as convenient deposits of its own conclusions, or for their communication to others. Such are, first, language, oral or written; its conventional forms, which constitute grammar, and the rules for its use in argument, in which consists the logic of the schools; secondly, notation, which, applied to number, is arithmetic,—and, to the more general relations of abstract quantity or order, is algebra; and, thirdly, that higher kind of logic, which teaches us to use our reason in the most advantageous manner for the discovery of truth; which points out the criterions by which we may be sure we have attained it; and which, by detecting the sources of error, and exposing the haunts where fallacies are apt to lurk, at once warns us of their danger, and shows us how to avoid them. This greater logic may be termed rational4; while, to that inferior department which is conversant with words alone, the epithet verbal5 may, for distinction, be applied.

(15.) A certain moderate degree of acquaintance with abstract science is highly desirable to every one who would make any considerable progress in physics. As the universe exists in time and place; and as motion, velocity, quantity, number, and order, are main elements of our knowledge of external things and their changes, an acquaintance with these, abstractedly considered, (that is to say, independent of any consideration of the particular things moved, measured, counted, or arranged,) must evidently be a useful preparation for the more complex study of nature. But there is yet another recommendation of such sciences as a preparation for the study of natural philosophy. Their objects are so definite, and our notions of them so distinct, that we can reason about them with an assurance, that the words and signs used in our reasonings are full and true representatives of the things signified; and, consequently, that when we use language or signs in argument, we neither, by their use, introduce extraneous notions, nor exclude any part of the case before us from consideration. For example: the words space, square, circle, a hundred, &c., convey to the mind notions so complete in themselves, and so distinct from every thing else, that we are sure when we use them we know and have in view the whole of our own meaning. It is widely different with words expressing natural objects and mixed relations. Take, for instance, iron. Different persons attach very different ideas to this word. One who has never heard of magnetism has a widely different notion of iron from one in the contrary predicament. The vulgar, who regard this metal as incombustible, and the chemist, who sees it burn with the utmost fury, and who has other reasons for regarding it as one of the most combustible bodies in nature;—the poet, who uses it as an emblem of rigidity; and the smith and engineer, in whose hands it is plastic, and moulded like wax into every form;—the jailer, who prizes it as an obstruction, and the electrician, who sees in it only a channel of open communication by which that most impassable of obstacles, the air, may be traversed by his imprisoned fluid, have all different, and all imperfect, notions of the same word. The meaning of such a term is like a rainbow—every body sees a different one, and all maintain it to be the same. So it is with nearly all our terms of sense. Some are indefinite, as hard or soft, light or heavy (terms which were at one time the sources of innumerable mistakes and controversies); some excessively complex, as man, life, instinct. But, what is worst of all, some, nay most, have two or three meanings; sufficiently distinct from each other to make a proposition true in one sense and false in another, or even false altogether; yet not distinct enough to keep us from confounding them in the process by which we arrived at it, or to enable us immediately to recognise the fallacy when led to it by a train of reasoning, each step of which we think we have examined and approved. Surely those who thus attach two senses to one word, or superadd a new meaning to an old one, act as absurdly as colonists who distribute themselves over the world, naming every place they come to by the names of those they have left, till all distinctions of geographical nomenclature are confounded, and till we are unable to decide whether an occurrence stated to have happened at Windsor took place in Europe, America, or Australia.6

(16.) It is, in fact, in this double or incomplete sense of words that we must look for the origin of a very large portion of the errors into which we fall. Now, the study of the abstract sciences, such as arithmetic, geometry, algebra, &c., while they afford scope for the exercise of reasoning about objects that are, or, at least, may be conceived to be, external to us; yet, being free from these sources of error and mistake, accustom us to the strict use of language as an instrument of reason, and by familiarizing us, in our progress towards truth, to walk uprightly and straight-forward on firm ground, give us that proper and dignified carriage of mind which could never be acquired by having always to pick our steps among obstructions and loose fragments, or to steady them in the reeling tempest of conflicting meanings.

(17.) But there is yet another point of view under which some acquaintance with abstract science may be regarded as highly desirable in general education, if not indispensably necessary, to impress on us the distinction between strict and vague reasoning, to show us what demonstration really is, and to give us thereby a full and intimate sense of the nature and strength of the evidence on which our knowledge of the actual system of nature, and the laws of natural phenomena, rests. For this purpose, however, a very moderate acquaintance with the more elementary branches of mathematics may suffice. The chain is laid before us, and every link is submitted to our unreserved examination, if we have patience and inclination to enter on such detail. Hundreds have gone through it, and will continue to do so; but, for the generality of mankind, it is enough to satisfy themselves of the solidity and adamantine texture of its materials, and the unreserved exposure of its weakest, as well as its strongest, parts. If, however, we content ourselves with this general view of the matter, we must be content also to take on trust, that is, on the authority of those who have examined deeper, every conclusion which cannot be made apparent to our senses. Now, among these there are many so very surprising, indeed apparently so extravagant, that it is quite impossible for any enquiring mind to rest contented with a mere hearsay statement of them,—we feel irresistibly impelled to enquire further into their truth. What mere assertion will make any man believe, that in one second of time, in one beat of the pendulum of a clock, a ray of light travels over 192,000 miles, and would therefore perform the tour of the world in about the same time that it requires to wink with our eyelids, and in much less than a swift runner occupies in taking a single stride? What mortal can be made to believe, without demonstration, that the sun is almost a million times larger than the earth? and that, although so remote from us, that a cannon ball shot directly towards it, and maintaining its full speed, would be twenty years in reaching it, it yet affects the earth by its attraction in an inappreciable instant of time?—a closeness of union of which we can form but a feeble, and totally inadequate, idea, by comparing it to any material connection; since the communication of an impulse to such a distance, by any solid intermedium we are acquainted with, would require, not moments, but whole years. And when, with pain and difficulty we have strained our imagination to conceive a distance so vast, a force so intense and penetrating, if we are told that the one dwindles to an insensible point, and the other is unfelt at the nearest of the fixed stars, from the mere effect of their remoteness, while among those very stars are some whose actual splendour exceeds by many hundred times that of the sun itself, although we may not deny the truth of the assertion, we cannot but feel the keenest curiosity to know how such things were ever made out.

(18.) The foregoing are among those results of scientific research which, by their magnitude, seem to transcend our powers of conception. There are others, again, which, from their minuteness, would appear to elude the grasp of thought, much more of distinct and accurate measurement. Who would not ask for demonstration, when told that a gnat’s wing, in its ordinary flight, beats many hundred times in a second? or that there exist animated and regularly organized beings, many thousands of whose bodies laid close together would not extend an inch? But what are these to the astonishing truths which modern optical enquiries have disclosed, which teach us that every point of a medium through which a ray of light passes is affected with a succession of periodical movements, regularly recurring at equal intervals, no less than five hundred millions of millions of times in a single second! that it is by such movements, communicated to the nerves of our eyes, that we see:—nay more, that it is the difference in the frequency of their recurrence which affects us with the sense of the diversity of colour; that, for instance, in acquiring the sensation of redness our eyes are affected four hundred and eighty-two millions of millions of times; of yellowness, five hundred and forty-two millions of millions of times; and of violet, seven hundred and seven millions of millions of times per second.7 Do not such things sound more like the ravings of madmen, than the sober conclusions of people in their waking senses?

(19.) They are, nevertheless, conclusions to which any one may most certainly arrive, who will only be at the trouble of examining the chain of reasoning by which they have been deduced; but, in order to do this, something beyond the mere elements of abstract science is required. Waving, however, such instances as these, which, after all, are rather calculated to surprise and astound than for any other purpose, it must be observed that it is not possible to satisfy ourselves completely that we have arrived at a true statement of any law of nature, until, setting out from such statement, and making it a foundation of reasoning, we can show, by strict argument, that the facts observed must follow from it as necessary logical consequences, and this, not vaguely and generally, but with all possible precision in time, place, weight, and measure.

(20.) To do this, however, as we shall presently see, requires in many cases a degree of knowledge of mathematics and geometry altogether unattainable by the generality of mankind, who have not the leisure, even if they all had the capacity, to enter into such enquiries, some of which are indeed of that degree of difficulty that they can be only successfully prosecuted by persons who devote to them their whole attention, and make them the serious business of their lives. But there is scarcely any person of good ordinary understanding, however little exercised in abstract enquiries, who may not be readily made to comprehend at least the general train of reasoning by which any of the great truths of physics are deduced, and the essential bearings and connections of the several parts of natural philosophy. There are whole branches too and very extensive and important ones, to which mathematical reasoning has never been at all applied; such as chemistry, geology, and natural history in general, and many others, in which it plays a very subordinate part, and of which the essential principles, and the grounds of application to useful purposes, may be perfectly well understood by a student who possesses no more mathematical knowledge than the rules of arithmetic; so that no one need be deterred from the acquisition of knowledge, or even from active original research in such subjects, by a want of mathematical information. Even in those branches which, like astronomy, optics, and dynamics, are almost exclusively under the dominion of mathematics, and in which no effectual progress can be made without some acquaintance with geometry, the principal results may be perfectly understood without it. To one incapable of following out the intricacies of mathematical demonstration, the conviction afforded by verified predictions must stand in the place of that purer and more satisfactory reliance which a verification of every step in the process of reasoning can alone afford, since every one will acknowledge the validity of pretensions which he is in the daily habit of seeing brought to the test of practice.

(21.) Among the verifications of this practical kind which abound in every department of physics, there are none more imposing than the precise prediction of the greater phenomena of astronomy; none, certainly, which carry a broader conviction home to every mind from their notoriety and unequivocal character. The prediction of eclipses has accordingly from the earliest ages excited the admiration of mankind, and been one grand instrument by which their allegiance (so to speak) to natural science, and their respect for its professors, has been maintained; and though strangely abused in unenlightened ages by the supernatural pretensions of astrologers, the credence given even to their absurdities shows the force of this kind of evidence on men’s minds. The predictions of astronomers are, however, now far too familiar to endanger the just equipoise of our judgment, since even the return of comets, true to their paths and exact to the hour of their appointment, has ceased to amaze, though it must ever delight all who have souls capable of being penetrated by such beautiful instances of accordance between theory and facts. But the age of mere wonder in such things is past, and men prefer being guided and enlightened, to being astonished and dazzled. Eclipses, comets, and the like, afford but rare and transient displays of the powers of calculation, and of the certainty of the principles on which it is grounded. A page of “lunar distances” from the Nautical Almanack is worth all the eclipses that have ever happened for inspiring this necessary confidence in the conclusions of science. That a man, by merely measuring the moon’s apparent distance from a star with a little portable instrument held in his hand, and applied to his eye, even with so unstable a footing as the deck of a ship, shall say positively, within five miles, where he is, on a boundless ocean, cannot but appear to persons ignorant of physical astronomy an approach to the miraculous. Yet, the alternatives of life and death, wealth and ruin, are daily and hourly staked with perfect confidence on these marvellous computations, which might almost seem to have been devised on purpose to show how closely the extremes of speculative refinement and practical utility can be brought to approximate. We have before us an anecdote communicated to us by a naval officer8, distinguished for the extent and variety of his attainments, which shows how impressive such results may become in practice. He sailed from San Blas on the west coast of Mexico, and after a voyage of 8000 miles, occupying 89 days, arrived off Rio de Janeiro, having, in this interval, passed through the Pacific Ocean, rounded Cape Horn, and crossed the South Atlantic, without making any land, or even seeing a single sail, with the exception of an American whaler off Cape Horn. Arrived within a week’s sail of Rio, he set seriously about determining, by lunar observations, the precise line of the ship’s course and its situation in it at a determinate moment, and having ascertained this within from five to ten miles, ran the rest of the way by those more ready and compendious methods, known to navigators, which can be safely employed for short trips between one known point and another, but which cannot be trusted in long voyages, where the moon is the only sure guide. The rest of the tale we are enabled by his kindness to state in his own words:—“We steered towards Rio de Janeiro for some days after taking the lunars above described, and having arrived within fifteen or twenty miles of the coast, I hove to at four in the morning till the day should break, and then bore up; for although it was very hazy, we could see before us a couple of miles or so. About eight o’clock it became so foggy that I did not like to stand in farther, and was just bringing the ship to the wind again before sending the people to breakfast, when it suddenly cleared off, and I had the satisfaction of seeing the great Sugar Loaf Rock, which stands on one side of the harbour’s mouth, so nearly right ahead that we had not to alter our course above a point in order to hit the entrance of Rio. This was the first land we had seen for three months, after crossing so many seas and being set backwards and forwards by innumerable currents and foul winds.” The effect on all on board might well be conceived to have been electric; and it is needless to remark how essentially the authority of a commanding officer over his crew may be strengthened by the occurrence of such incidents, indicative of a degree of knowledge and consequent power beyond their reach.

(22.) But even such results as these, striking as they are, yet fall short of the force with which conviction is urged upon us when, through the medium of reasoning too abstract for common apprehension, we arrive at conclusions which outrun experience, and describe beforehand what will happen under new combinations, or even correct imperfect experiments, and lead us to a knowledge of facts contrary to received analogies drawn from an experience wrongly interpreted or overhastily generalised. To give an example:—every body knows that objects viewed through a transparent medium, such as water or glass, appear distorted or displaced. Thus, a stick in water appears bent, and an object seen through a prism or wedge of glass seems to be thrown aside from its true place. This effect is owing to what is called the refraction of light; and a simple rule discovered by Willebrod Snell enables any one to say exactly how much the stick will be bent, and how far, and in what direction, the apparent situation of an object seen through the glass will deviate from the real one. If a shilling be laid at the bottom of a basin of water and viewed obliquely, it will appear to be raised by the water; if instead of water spirits of wine be used it will appear more raised; if oil, still more:—but in none of these cases will it appear to be thrown aside to the right or left of its true place, however the eye be situated. The plane, in which are contained the eye, the object, and the point in the surface of the liquid at which the object is seen, is an upright or vertical plane; and this is one of the principal characters in the ordinary refraction of light, viz. that the ray by which we see an object through a refracting surface, although it undergoes a bending, and is, as it were, broken at the surface, yet, in pursuing its course to the eye, does not quit a plane perpendicular to the refracting surface. But there are again other substances, such as rock-crystal, and especially Iceland spar, which possess the singular property of doubling the image or appearance of an object seen through them in certain directions; so that instead of seeing one object we see two, side by side, when such a crystal or spar is interposed between the object and the eye; and if a ray or small sunbeam be thrown upon a surface of either of these substances, it will be split into two, making an angle with each other, and each pursuing its own separate course,—this is called double refraction. Now, of these images or doubly refracted rays, one always follows the same rule as if the substance were glass or water: its deviation can be correctly calculated by Snell’s law above mentioned, and it does not quit the plane perpendicular to the refracting surface. The other ray, on the contrary, (which is therefore said to have undergone extraordinary refraction) does quit that plane, and the amount of its deviation from its former course requires for its determination a much more complicated rule, which cannot be understood or even stated without a pretty intimate knowledge of geometry. Now, rock-crystal and Iceland spar differ from glass in a very remarkable circumstance. They affect naturally certain regular figures, not being found in shapeless lumps, but in determinate geometrical forms; and they are susceptible of being cleft or split much easier in certain directions than in others—they have a grain which glass has not. When other substances having this peculiarity (and which are called crystallized substances) were examined, they were all, or by far the greater part, found to possess this singular property of double refraction; and it was very natural to conclude, therefore, that the same thing took place in all of them, viz. that of the two rays, into which any beam of light falling on the surface of such a substance was split, or of the two images of an object seen through it, one only was turned aside out of its plane and extraordinarily refracted, while the other followed the ordinary rule. Accordingly this was supposed to be the case; and not only so, but from some trials and measurements purposely made by a philosopher of great eminence, it was considered to be a fact sufficiently established by experiment.

(23.) Perhaps we might have remained long under this impression, for the measurements are delicate, and the subject very difficult. But it has lately been demonstrated by an eminent French philosopher and mathematician, M. Fresnel, that, granting certain principles or postulates, all the phenomena of double refraction, including perhaps the greatest variety of facts that have ever yet been arranged under one general head, may be satisfactorily explained and deduced from them by strict mathematical calculation; and that, when applied to the cases first mentioned, these principles give a satisfactory account of the want of the extraordinary image; that when applied to such cases as those of rock-crystal or Iceland spar, they also give a correct account of both the images, and agree in their conclusions with the rules before ascertained for them: but so far from coinciding with that part of the previous statement, which would make these conclusions extend to all crystallised substances, M. Fresnel’s principles lead to a conclusion quite opposite, and point to a fact which had never been observed, viz. that in by far the greater number of crystallized substances which possess the property of double refraction, neither of the images follows the ordinary law, but both undergo a deviation from their original plane. Now this had never been observed to be the case in any previous trial, and all opinion was against it. But when put to the test of experiment in a great variety of new and ingenious methods, it was found to be fully verified; and to complete the evidence, the substances on whose imperfect examination the first erroneous conclusion was founded, having been lately subjected to a fresh and more scrupulous examination, the result has shown the insufficiency of the former measurements, and proved in perfect accordance with the newly discovered laws. Now it will be observed in this case, first, that, so far from the principles assumed by M. Fresnel being at all obvious, they are extremely remote from ordinary observation; and, secondly, that the chain of reasoning by which they are brought to the test is one of such length and complexity, and the purely mathematical difficulty of their application so great, that no mere good common sense, no general tact or ordinary practical reasoning, would afford the slightest chance of threading their mazes. Cases like this are the triumph of theories. They show at once how large a part pure reason has to perform in our examination of nature, and how implicit our reliance ought to be on that powerful and methodical system of rules and processes which constitute the modern mathematical analysis, in all the more difficult applications of exact calculation to her phenomena.

(24.) To take an instance more within ordinary apprehension. An eminent living geometer had proved by calculations, founded on strict optical principles, that in the centre of the shadow of a small circular plate of metal, exposed in a dark room to a beam of light emanating from a very small brilliant point, there ought to be no darkness,—in fact, no shadow at that place; but, on the contrary, a degree of illumination precisely as bright as if the metal plate were away. Strange and even impossible as this conclusion may seem, it has been put to the trial, and found perfectly correct.9

(25.) We shall now proceed to consider more particularly, and in detail,—

I. The nature and objects immediate and collateral of physical science, as regarded in itself, and in its application to the practical purposes of life, and its influence on the well-being and progress of society.

II. The principles on which it relies for its successful prosecution, and the rules by which a systematic examination of nature should be conducted, with examples illustrative of their influence.

III. The subdivision of physical science into distinct branches, and their mutual relations.

CHAP. III.

OF THE NATURE AND OBJECTS, IMMEDIATE AND COLLATERAL, OF PHYSICAL SCIENCE, AS REGARDED IN ITSELF, AND IN ITS APPLICATION TO THE PRACTICAL PURPOSES OF LIFE, AND ITS INFLUENCE ON THE WELL-BEING AND PROGRESS OF SOCIETY.

(26.) The first thing impressed on us from our earliest infancy is, that events do not succeed one another at random, but with a certain degree of order, regularity, and connection;—some constantly, and, as we are apt to think, immutably,—as the alternation of day and night, summer and winter,—others contingently, as the motion of a body from its place, if pushed, or the burning of a stick if thrust into the fire. The knowledge that the former class of events has gone on, uninterruptedly, for ages beyond all memory, impresses us with a strong expectation that it will continue to do so in the same manner; and thus our notion of an order of nature is originated and confirmed. If every thing were equally regular and periodical, and the succession of events liable to no change depending on our own will, it may be doubted whether we should ever think of looking for causes. No one regards the night as the cause of the day, or the day of night. They are alternate effects of a common cause, which their regular succession alone gives us no sufficient clue for determining. It is chiefly, perhaps entirely, from the other or contingent class of events that we gain our notions of cause and effect. From them alone we gather that there are such things as laws of nature. The very idea of a law includes that of contingency. “Si quis mala carmina condidisset, fuste ferito;” if such a case arise, such a course shall be followed,—if the match be applied to the gunpowder, it will explode. Every law is a provision for cases which may occur, and has relation to an infinite number of cases that never have occurred, and never will. Now, it is this provision, à priori, for contingencies, this contemplation of possible occurrences, and predisposal of what shall happen, that impresses us with the notion of a law and a cause. Among all the possible combinations of the fifty or sixty elements which chemistry shows to exist on the earth, it is likely, nay almost certain, that some have never been formed; that some elements, in some proportions, and under some circumstances, have never yet been placed in relation with one another. Yet no chemist can doubt that it is already fixed what they will do when the case does occur. They will obey certain laws, of which we know nothing at present, but which must be already fixed, or they could not be laws. It is not by habit, or by trial and failure, that they will learn what to do. When the contingency occurs, there will be no hesitation, no consultation;—their course will at once be decided, and will always be the same if it occur ever so often in succession, or in ever so many places at one and the same instant. This is the perfection of a law, that it includes all possible contingencies, and ensures implicit obedience,—and of this kind are the laws of nature.

(27.) This use of the word law, however, our readers will of course perceive has relation to us as understanding, rather than to the materials of which the universe consists as obeying, certain rules. To obey a law, to act in compliance with a rule, supposes an understanding and a will, a power of complying or not, in the being who obeys and complies, which we do not admit as belonging to mere matter. The Divine Author of the universe cannot be supposed to have laid down particular laws, enumerating all individual contingencies, which his materials have understood and obey,—this would be to attribute to him the imperfections of human legislation;—but rather, by creating them, endued with certain fixed qualities and powers, he has impressed them in their origin with the spirit, not the letter, of his law, and made all their subsequent combinations and relations inevitable consequences of this first impression, by which, however, we would no way be understood to deny the constant exercise of his direct power in maintaining the system of nature, or the ultimate emanation of every energy which material agents exert from his immediate will, acting in conformity with his own laws.

(28.) The discoveries of modern chemistry have gone far to establish the truth of an opinion entertained by some of the ancients, that the universe consists of distinct, separate, indivisible atoms, or individual beings so minute as to escape our senses, except when united by millions, and by this aggregation making up bodies of even the smallest visible bulk; and we have the strongest evidence that, although there exist great and essential differences in individuals among these atoms, they may yet all be arranged in a very limited number of groups or classes, all the individuals of each of which are, to all intents and purposes, exactly alike in all their properties. Now, when we see a great number of things precisely alike, we do not believe this similarity to have originated except from a common principle independent of them; and that we recognise this likeness, chiefly by the identity of their deportment under similar circumstances, strengthens rather than weakens the conclusion. A line of spinning-jennies10, or a regiment of soldiers dressed exactly alike, and going through precisely the same evolutions, gives us no idea of independent existence: we must see them act out of concert before we can believe them to have independent wills and properties, not impressed on them from without. And this conclusion, which would be strong even were there only two individuals precisely alike in all respects and for ever, acquires irresistible force when their number is multiplied beyond the power of imagination to conceive. If we mistake not, then, the discoveries alluded to effectually destroy the idea of an eternal self-existent matter, by giving to each of its atoms the essential characters, at once, of a manufactured article, and a subordinate agent.

(29.) But to ascend to the origin of things, and speculate on the creation, is not the business of the natural philosopher. An humbler field is sufficient for him in the endeavour to discover, as far as our faculties will permit, what are these primary qualities originally and unalterably impressed on matter, and to discover the spirit of the laws of nature, which includes groups and classes of relations and facts from the letter which, as before observed, is presented to us by single phenomena: or if, after all, this should prove impossible; if such a step be beyond our faculties; and the essential qualities of material agents be really occult, or incapable of being expressed in any form intelligible to our understandings, at least to approach as near to their comprehension as the nature of the case will allow; and devise such forms of words as shall include and represent the greatest possible multitude and variety of phenomena.

(30.) Now, in this research there would seem one great question to be disposed of before our enquiries can even be commenced with any thing like a prospect of success, which is, whether the laws of nature themselves have that degree of permanence and fixity which can render them subjects of systematic discussion; or whether, on the other hand, the qualities of natural agents are subject to mutation from the lapse of time. To the ancients, who lived in the infancy of the world, or rather, in the infancy of man’s experience, this was a very rational subject of question, and hence their distinctions between corruptible and incorruptible matter. Thus, according to some among them, the matter only of the celestial spaces is pure, immutable, and incorruptible, while all sublunary things are in a constant state of lapse and change; the world becoming paralysed and effete with age, and man himself deteriorating in character, and diminishing at once in intellectual and bodily stature. But to us, who have the experience of some additional thousands of years, the question of permanence is already, in a great measure, decided in the affirmative. The refined speculations of modern astronomy, grounding their conclusions on observations made at very remote periods, have proved to demonstration, that one at least of the great powers of nature, the force of gravitation, the main bond and support of the material universe, has undergone no change in intensity from a high antiquity. The stature of mankind is just what it was three thousand years ago, as the specimens of mummies which have been examined at various times sufficiently show. The intellect of Newton, Laplace, or Lagrange, may stand in fair competition with that of Archimedes, Aristotle, or Plato; and the virtues and patriotism of Washington with the brightest examples of ancient history.

(31.) Again, the researches of chemists have shown that what the vulgar call corruption, destruction, &c., is nothing but a change of arrangement of the same ingredient elements, the disposition of the same materials into other forms, without the loss or actual destruction of a single atom; and thus any doubts of the permanence of natural laws are discountenanced, and the whole weight of appearances thrown into the opposite scale. One of the most obvious cases of apparent destruction is, when any thing is ground to dust and scattered to the winds. But it is one thing to grind a fabric to powder, and another to annihilate its materials: scattered as they may be, they must fall somewhere, and continue, if only as ingredients of the soil, to perform their humble but useful part in the economy of nature. The destruction produced by fire is more striking: in many cases, as in the burning of a piece of charcoal or a taper, there is no smoke, nothing visibly dissipated and carried away; the burning body wastes and disappears, while nothing seems to be produced but warmth and light, which we are not in the habit of considering as substances; and when all has disappeared, except perhaps some trifling ashes, we naturally enough suppose it is gone, lost, destroyed. But when the question is examined more exactly, we detect, in the invisible stream of heated air which ascends from the glowing coal or flaming wax, the whole ponderable matter, only united in a new combination with the air, and dissolved in it. Yet, so far from being thereby destroyed, it is only become again what it was before it existed in the form of charcoal or wax, an active agent in the business of the world, and a main support of vegetable and animal life, and is still susceptible of running again and again the same round, as circumstances may determine; so that, for aught we can see to the contrary, the same identical atom may lie concealed for thousands of centuries in a limestone rock; may at length be quarried, set free in the limekiln, mix with the air, be absorbed from it by plants, and, in succession, become a part of the frames of myriads of living beings, till some concurrence of events consigns it once more to a long repose, which, however, no way unfits it from again resuming its former activity.

(32.) Now, this absolute indestructibility of the ultimate materials of the world, in periods commensurate to our experience, and their obstinate retention of the same properties, under whatever variety of circumstances we choose to place them, however violent and seemingly contradictory to their natures, is, of itself, enough to render it highly improbable that time alone should have any influence over them. All that age or decay can do seems to be included in a wasting of parts which are only dissipated, not destroyed, or in a change of sensible properties, which chemistry demonstrates to arise only from new combinations of the same ingredients. But, after all, the question is one entirely of experience: we cannot be sure, à priori, that the laws of nature are immutable; but we can ascertain, by enquiry, whether they change or not; and to this enquiry all experience answers in the negative. It is not, of course, intended here to deny that great operations, productive of extensive changes in the visible state of nature,—such as, for instance, those contemplated by the geologists, and embracing for their completion vast periods of time,—are constantly going on; but these are consequences and fulfilments of the laws of nature, not contradictions or exceptions to them. No theorist regards such changes as alterations in the fundamental principles of nature; he only endeavours to reconcile them, and show how they result from laws already known, and judges of the correctness of his theory by their ultimate agreement.

(33.) But the laws of nature are not only permanent, but consistent, intelligible, and discoverable with such a moderate degree of research, as is calculated rather to stimulate than to weary curiosity. If we were set down, as creatures of another world, in any existing society of mankind, and began to speculate on their actions, we should find it difficult at first to ascertain whether they were subject to any laws at all: but when, by degrees, we had found out that they did consider themselves to be so; and would then proceed to ascertain, from their conduct and its consequences, what these laws were, and in what spirit conceived; though we might not perhaps have much difficulty in discovering single rules applicable to particular cases, yet, the moment we came to generalize, and endeavour from these to ascend, step by step, and discover any steady pervading principle, the mass of incongruities, absurdities, and contradictions, we should encounter, would either dishearten us from further enquiry or satisfy us that what we were in search of did not exist. It is quite the contrary in nature; there we find no contradictions, no incongruities, but all is harmony. What once is learnt we never have to unlearn. As rules advance in generality, apparent exceptions become regular; and equivoque, in her sublime legislation, is as unheard of as maladministration.

(34.) Living, then, in a world where such laws obtain, and under their immediate dominion, it is manifestly of the utmost importance to know them, were it for no other reason than to be sure, in all we undertake, to have, at least, the law on our side, so as not to struggle in vain against some insuperable difficulty opposed to us by natural causes. What pains and expense would not the alchemists, for instance, have been spared by a knowledge of those simple laws of composition and decomposition, which now preclude all idea of the attainment of their declared object! what an amount of ingenuity, thrown away on the pursuit of the perpetual motion, might have been turned to better use, if the simplest laws of mechanics had been known and attended to by the inventors of innumerable contrivances destined to that end! What tortures, inflicted on patients by imaginary cures of incurable diseases, might have been dispensed with, had a few simple principles of physiology been earlier recognised!

(35.) But if the laws of nature, on the one hand, are invincible opponents, on the other, they are irresistible auxiliaries; and it will not be amiss if we regard them in each of those characters, and consider the great importance of a knowledge of them to mankind,—

I. In showing us how to avoid attempting impossibilities.

II. In securing us from important mistakes in attempting what is, in itself, possible, by means either inadequate, or actually opposed, to the end in view.

III. In enabling us to accomplish our ends in the easiest, shortest, most economical, and most effectual manner.

IV. In inducing us to attempt, and enabling us to accomplish, objects which, but for such knowledge, we should never have thought of undertaking.

We shall therefore proceed to illustrate by examples the effect of physical knowledge under each of these heads:—

(36.) Ex. 1. (35.) I. It is not many years since an attempt was made to establish a colliery at Bexhill, in Sussex. The appearance of thin seams and sheets of fossil-wood and wood-coal, with some other indications similar to what occur in the neighbourhood of the great coal-beds in the north of England, having led to the sinking of a shaft, and the erection of machinery on a scale of vast expense, not less than eighty thousand pounds are said to have been laid out on this project, which, it is almost needless to add, proved completely abortive, as every geologist would have at once declared it must, the whole assemblage of geological facts being adverse to the existence of a regular coal-bed in the Hastings’ sand; while this, on which Bexhill is situated, is separated from the coal-strata by a series of interposed beds of such enormous thickness as to render all idea of penetrating through them absurd. The history of mining operations is full of similar cases, where a very moderate acquaintance with the usual order of nature, to say nothing of theoretical views, would have saved many a sanguine adventurer from utter ruin.

(37.) Ex. 2. (35.) II. The smelting of iron requires the application of the most violent heat that can be raised, and is commonly performed in tall furnaces, urged by great iron bellows driven by steam-engines. Instead of employing this power to force air into the furnace through the intervention of bellows, it was, on one occasion, attempted to employ the steam itself in, apparently, a much less circuitous manner; viz. by directing the current of steam in a violent blast, from the boiler at once into the fire. From one of the known ingredients of steam being a highly inflammable body, and the other that essential part of the air which supports combustion, it was imagined that this would have the effect of increasing the fire to tenfold fury, whereas it simply blew it out; a result which a slight consideration of the laws of chemical combination, and the state in which the ingredient elements exist in steam, would have enabled any one to predict without a trial.

(38.) Ex. 3. (35.) II. After the invention of the diving-bell, and its success in subaqueous processes, it was considered highly desirable to devise some means of remaining for any length of time under water, and rising at pleasure without assistance, so as either to examine, at leisure, the bottom, or perform, at ease, any work that might be required. Some years ago, an ingenious individual proposed a project by which this end was to be accomplished. It consisted in sinking the hull of a ship made quite water-tight, with the decks and sides strongly supported by shores, and the only entry secured by a stout trap-door, in such a manner, that by disengaging, from within, the weights employed to sink it, it might rise of itself to the surface. To render the trial more satisfactory, and the result more striking, the projector himself made the first essay. It was agreed that he should sink in twenty fathoms water, and rise again without assistance at the expiration of twenty-four hours. Accordingly, making all secure, fastening down his trap-door, and provided with all necessaries, as well as with the means of making signals to indicate his situation, this unhappy victim of his own ingenuity entered and was sunk. No signal was made, and the time appointed elapsed. An immense concourse of people had assembled to witness his rising, but in vain; for the vessel was never seen more. The pressure of the water at so great a depth had, no doubt, been completely under-estimated, and the sides of the vessel being at once crushed in, the unfortunate projector perished before he could even make the signal concerted to indicate his distress.

(39.) Ex. 4. (35.) III. In the granite quarries near Seringapatam the most enormous blocks are separated from the solid rock by the following neat and simple process. The workman having found a portion of the rock sufficiently extensive, and situated near the edge of the part already quarried, lays bare the upper surface, and marks on it a line in the direction of the intended separation, along which a groove is cut with a chisel about a couple of inches in depth. Above this groove a narrow line of fire is then kindled, and maintained till the rock below is thoroughly heated, immediately on which a line of men and women, each provided with a pot full of cold water, suddenly sweep off the ashes, and pour the water into the heated groove, when the rock at once splits with a clean fracture. Square blocks of six feet in the side, and upwards of eighty feet in length, are sometimes detached by this method, or by another equally simple and efficacious, but not easily explained without entering into particulars of mineralogical detail.11

(40.) Ex. 5. (35.) III. Hardly less simple and efficacious is the process used in some parts of France, where mill-stones are made. When a mass of stone sufficiently large is found, it is cut into a cylinder several feet high, and the question then arises how to subdivide this into horizontal pieces so as to make as many mill-stones. For this purpose horizontal indentations or grooves are chiselled out quite round the cylinder, at distances corresponding to the thickness intended to be given to the mill-stones, into which wedges of dried wood are driven. These are then wetted, or exposed to the night dew, and next morning the different pieces are found separated from each other by the expansion of the wood, consequent on its absorption of moisture; an irresistible natural power thus accomplishing, almost without any trouble, and at no expense, an operation which, from the peculiar hardness and texture of the stone, would otherwise be impracticable but by the most powerful machinery or the most persevering labour.

(41.) Ex. 6. (35.) III. To accomplish our ends quickly is often of, at least, as much importance as to accomplish them with little labour and expense. There are innumerable processes which, if left to themselves, i. e. to the ordinary operation of natural causes, are done, and well done, but with extreme slowness, and in such cases it is often of the highest practical importance to accelerate them. The bleaching of linen, for instance, performed in the natural way by exposure to sun, rain, and wind, requires many weeks or even months for its completion; whereas, by the simple immersion of the cloth in a liquid, chemically prepared, the same effect is produced in a few hours. The whole circle of the arts, indeed, is nothing but one continued comment upon this head of our subject. The instances above given are selected, not on account of their superior importance, but for the simplicity and directness of application of the principles on which they depend, to the objects intended to be attained.

(42.) But so constituted is the mind of man, that his views enlarge, and his desires and wants increase, in the full proportion of the facilities afforded to their gratification, and, indeed, with augmented rapidity, so that no sooner has the successful exercise of his powers accomplished any considerable simplification or improvement of processes subservient to his use or comfort, than his faculties are again on the stretch to extend the limits of his newly acquired power; and having once experienced the advantages which are to be gathered by availing himself of some of the powers of nature to accomplish his ends, he is led thenceforward to regard them all as a treasure placed at his disposal, if he have only the art, the industry, or the good fortune, to penetrate those recesses which conceal them from immediate view. Having once learned to look on knowledge as power, and to avail himself of it as such, he is no longer content to limit his enterprises to the beaten track of former usage, but is constantly led onwards to contemplate objects which, in a previous stage of his progress, he would have regarded as unattainable and visionary, had he even thought of them at all. It is here that the investigation of the hidden powers of nature becomes a mine, every vein of which is pregnant with inexhaustible wealth, and whose ramifications appear to extend in all directions wherever human wants or curiosity may lead us to explore.

(43.) Between the physical sciences and the arts of life there subsists a constant mutual interchange of good offices, and no considerable progress can be made in the one without of necessity giving rise to corresponding steps in the other. On the one hand, every art is in some measure, and many entirely, dependent on those very powers and qualities of the material world which it is the object of physical enquiry to investigate and explain; and, accordingly, abundant examples might be cited of cases where the remarks of experienced artists, or even ordinary workmen, have led to the discovery of natural qualities, elements, or combinations which have proved of the highest importance in physics. Thus (to give an instance), a soap-manufacturer remarks that the residuum of his ley, when exhausted of the alkali for which he employs it, produces a corrosion of his copper boiler for which he cannot account. He puts it into the hands of a scientific chemist for analysis, and the result is the discovery of one of the most singular and important chemical elements, iodine. The properties of this, being studied, are found to occur most appositely in illustration and support of a variety of new, curious, and instructive views then gaining ground in chemistry, and thus exercise a marked influence over the whole body of that science. Curiosity is excited: the origin of the new substance is traced to the sea-plants from whose ashes the principal ingredient of soap is obtained, and ultimately to the sea-water itself. It is thence hunted through nature, discovered in salt mines and springs, and pursued into all bodies which have a marine origin; among the rest, into sponge. A medical practitioner12 then calls to mind a reputed remedy for the cure of one of the most grievous and unsightly disorders to which the human species is subject—the goître—which infests the inhabitants of mountainous districts to an extent that in this favoured land we have happily no experience of, and which was said to have been originally cured by the ashes of burnt sponge. Led by this indication he tries the effect of iodine on that complaint, and the result establishes the extraordinary fact that this singular substance, taken as a medicine, acts with the utmost promptitude and energy on goître, dissipating the largest and most inveterate in a short time, and acting (of course, like all medicines, even the most approved, with occasional failures,) as a specific, or natural antagonist, against that odious deformity. It is thus that any accession to our knowledge of nature is sure, sooner or later, to make itself felt in some practical application, and that a benefit conferred on science by the casual observation or shrewd remark of even an unscientific or illiterate person infallibly repays itself with interest, though often in a way that could never have been at first contemplated.

(44.) It is to such observation, reflected upon, however, and matured into a rational and scientific form by a mind deeply imbued with the best principles of sound philosophy, that we owe the practice of vaccination; a practice which has effectually subdued, in every country where it has been introduced, one of the most frightful scourges of the human race, and in some extirpated it altogether. Happily for us we know only by tradition the ravages of the small-pox, as it existed among us hardly more than a century ago, and as it would in a few years infallibly exist again, were the barriers which this practice, and that of inoculation, oppose to its progress abandoned. Hardly inferior to this terrible scourge on land was, within the last seventy or eighty years, the scurvy at sea. The sufferings and destruction produced by this horrid disorder on board our ships when, as a matter of course, it broke out after a few months’ voyage, seem now almost incredible. Deaths to the amount of eight or ten a day in a moderate ship’s company; bodies sewn up in hammocks and washing about the decks for want of strength and spirits on the part of the miserable survivors to cast them overboard; and every form of loathsome and excruciating misery of which the human frame is susceptible:—such are the pictures which the narratives of nautical adventure in those days continually offer.13 At present the scurvy is almost completely eradicated in the navy, partly, no doubt, from increased and increasing attention to general cleanliness, comfort, and diet; but mainly from the constant use of a simple and palatable preventive, the acid of the lemon, served out in daily rations. If the gratitude of mankind be allowed on all hands to be the just meed of the philosophic physician, to whose discernment in seizing, and perseverance in forcing it on public notice we owe the great safeguard of infant life, it ought not to be denied to those14 whose skill and discrimination have thus strengthened the sinews of our most powerful arm, and obliterated one of the darkest features in the most glorious of all professions.

(45.) These last, however, are instances of simple observation, limited to the point immediately in view, and assuming only so far the character of science as a systematic adoption of good and rejection of evil, when grounded on experience carefully weighed, justly entitle it to do. They are not on that account less appositely cited as instances of the importance of a knowledge of nature and its laws to our well-being; though, like the great inventions of the mariner’s compass and of gunpowder, they may have stood, in their origin, unconnected with more general views. They are rather to be looked upon as the spontaneous produce of a territory essentially fertile, than as forming part of the succession of harvests which the same bountiful soil, diligently cultivated, is capable of yielding. The history of iodine above related affords, however, a perfect specimen of the manner in which a knowledge of natural properties and laws, collected from facts having no reference to the object to which they have been subsequently applied, enables us to set in array the resources of nature against herself; and deliberately, of afore-thought, to devise remedies against the dangers and inconveniences which beset us. In this view we might instance, too, the conductor, which, in countries where thunder-storms are more frequent and violent than in our own, and at sea (where they are attended with peculiar danger, both from the greater probability of accident, and its more terrible consequences when it does occur,) forms a most real and efficient preservative against the effects of lightning15:—the safety-lamp, which enables us to walk with light and security while surrounded with an atmosphere more explosive than gunpowder:—the life-boat, which cannot be sunk, and which offers relief in circumstances of all others the most distressing to humanity, and of which a recent invention promises to extend the principle to ships of the largest class:—the lighthouse, with the capital improvements which the lenses of Brewster and Fresnel, and the elegant lamp of lieutenant Drummond, have conferred, and promise yet to confer by their wonderful powers, the one of producing the most intense light yet known, the others of conveying it undispersed to great distances:—the discovery of the disinfectant powers of chlorine, and its application to the destruction of miasma and contagion:—that of quinine, the essential principle in which reside the febrifuge qualities of the Peruvian bark, a discovery by which posterity is yet to benefit in its full extent, but which has already begun to diffuse comparative comfort and health through regions almost desolated by pestiferous exhalations16;—and, if we desist, it is not because the list is exhausted, but because a sample, not a catalogue, is intended.

(46.) One instance more, however, we will add, to illustrate the manner in which a most familiar effect, which seemed destined only to amuse children, or, at best, to furnish a philosophic toy, may become a safeguard of human life, and a remedy for a most serious and distressing evil. In needle manufactories the workmen who point the needles are constantly exposed to excessively minute particles of steel which fly from the grindstones, and mix, though imperceptible to the eye, as the finest dust in the air, and are inhaled with their breath. The effect, though imperceptible on a short exposure, yet, being constantly repeated from day to day, produces a constitutional irritation dependent on the tonic properties of the steel, which is sure to terminate in pulmonary consumption; insomuch, that persons employed in this kind of work used scarcely ever to attain the age of forty years.17 In vain was it attempted to purify the air before its entry into the lungs by gauzes or linen guards; the dust was too fine and penetrating to be obstructed by such coarse expedients, till some ingenious person bethought him of that wonderful power which every child who searches for its mother’s needle with a magnet, or admires the motions and arrangement of a few steel filings on a sheet of paper held above it, sees in exercise. Masks of magnetized steel wire are now constructed and adapted to the faces of the workmen. By these the air is not merely strained but searched in its passage through them, and each obnoxious atom arrested and removed.

(47.) Perhaps there is no result which places in a stronger light the advantages which are to be derived from a mere knowledge of the usual order of nature, without any attempt on our part to modify it, and apart from all consideration of its causes, than the institution of life-assurances. Nothing is more uncertain than the life of a single individual; and it is the sense of this insecurity which has given rise to such institutions. They are, in their nature and objects, the precise reverse of gambling speculations, their object being to equalize vicissitude, and to place the pecuniary relations of numerous masses of mankind, in so far as they extend, on a footing independent of individual casualty. To do this with the greatest possible advantage, or indeed with any advantage at all, it is necessary to know the laws of mortality, or the average numbers of individuals, out of a great multitude, who die at every period of life from infancy to extreme old age. At first sight this would seem a hopeless enquiry; to some, perhaps, a presumptuous one. But it has been made; and the result is, that, abating extraordinary causes, such as wars, pestilence, and the like, a remarkable regularity does obtain, quite sufficient to afford grounds not only for general estimations, but for nice calculations of risk and adventure, such as infallibly to insure the success of any such institution founded on good computations; and thus to confer such stability on the fortunes of families dependent on the exertions of one individual as to constitute an important feature in modern civilization. The only thing to be feared in such institutions is their too great multiplication and consequent competition, by which a spirit of gambling and underbidding is liable to be generated among their conductors, and the very mischief may be produced, on a scale of frightful extent, which they are especially intended to prevent.

(48.) We have hitherto considered only cases in which a knowledge of natural laws enables us to improve our condition, by counteracting evils of which, but for its possession, we must have remained forever the helpless victims. Let us now take a similar view of those in which we are enabled to call in nature as an auxiliary to augment our actual power, and capacitate us for undertakings, which without such aid might seem to be hopeless. Now, to this end, it is necessary that we should form a just conception of what those hidden powers of nature are, which we can at pleasure call into action;—how far they transcend the measure of human force, and set at naught the efforts not only of individuals but of whole nations of men.

(49.) It is well known to modern engineers, that there is virtue in a bushel of coals properly consumed, to raise seventy millions of pounds weight a foot high. This is actually the average effect of an engine at this moment working in Cornwall.18 Let us pause a moment, and consider what this is equivalent to in matters of practice.

(50.) The ascent of Mont Blanc from the valley of Chamouni is considered, and with justice, as the most toilsome feat that a strong man can execute in two days. The combustion of two pounds of coal would place him on the summit.19

(51.) The Menai Bridge, one of the most stupendous works of art that has been raised by man in modern ages, consists of a mass of iron, not less than four millions of pounds in weight, suspended at a medium height of about 120 feet above the sea. The consumption of seven bushels of coal would suffice to raise it to the place where it hangs.

(52.) The great pyramid of Egypt is composed of granite. It is 700 feet in the side of its base, and 500 in perpendicular height, and stands on eleven acres of ground. Its weight is, therefore, 12,760 millions of pounds, at a medium height of 125 feet; consequently it would be raised by the effort of about 630 chaldrons of coal, a quantity consumed in some founderies in a week.

(53.) The annual consumption of coal in London is estimated at 1,500,000 chaldrons. The effort of this quantity would suffice to raise a cubical block of marble, 2200 feet in the side, through a space equal to its own height, or to pile one such mountain upon another. The Monte Nuovo, near Pozzuoli, (which was erupted in a single night by volcanic fire,) might have been raised by such an effort, from a depth of 40,000 feet, or about eight miles.

(54.) It will be observed, that, in the above statement, the inherent power of fuel is, of necessity, greatly under-rated. It is not pretended by engineers that the economy of fuel is yet pushed to its utmost limit, or that the whole effective power is obtained in any application of fire yet devised; so that were we to say 100 millions instead of 70, we should probably be nearer the truth.

(55.) The powers of wind and water, which we are constantly impressing into our service, can scarcely be called latent or hidden, yet it is not fully considered, in general, what they do effect for us. Those who would judge of what advantage may be taken of the wind, for example, even on land (not to speak of navigation), may turn their eyes on Holland. A great portion of the most valuable and populous tract of this country lies much below the level of the sea, and is only preserved from inundation by the maintenance of embankments. Though these suffice to keep out the abrupt influx of the ocean, they cannot oppose that law of nature, by which fluids, in seeking their level, insinuate themselves through the pores and subterraneous channels of a loose sandy soil, and keep the country in a constant state of infiltration from below upwards. To counteract this tendency, as well as to get rid of the rain water, which has no natural outlet, pumps worked by windmills are established in great numbers, on the dams and embankments, which pour out the water, as from a leaky ship, and in effect preserve the country from submersion, by taking advantage of every wind that blows. To drain the Haarlem lake20 would seem a hopeless project to any speculators but those who had the steam-engine at their command, or had learnt in Holland what might be accomplished by the constant agency of the desultory but unwearied powers of wind. But the Dutch engineer measures his surface, calculates the number of his pumps, and, trusting to time and his experience of the operation of the winds for the success of his undertaking, boldly forms his plans to lay dry the bed of an inland sea, of which those who stand on one shore cannot see the other.21

(56.) To gunpowder, as a source of mechanical power, it seems hardly necessary to call attention; yet it is only when we endeavour to confine it, that we get a full conception of the immense energy of that astonishing agent. In count Rumford’s experiments, twenty-eight grains of powder confined in a cylindrical space, which it just filled, tore asunder a piece of iron which would have resisted a strain of 400,000 lbs.22, applied at no greater mechanical disadvantage.

(57.) But chemistry furnishes us with means of calling into sudden action forces of a character infinitely more tremendous than that of gunpowder. The terrific violence of the different fulminating compositions is such, that they can only be compared to those untameable animals, whose ferocious strength has hitherto defied all useful management, or rather to spirits evoked by the spells of a magician, manifesting a destructive and unapproachable power, which makes him but too happy to close his book, and break his wand, as the price of escaping: unhurt from the storm he has raised. Such powers are not yet subdued to our purposes, whatever they may hereafter be; but, in the expansive force of gases, liberated slowly and manageably from chemical mixtures, we have a host of inferior, yet still most powerful, energies, capable of being employed in a variety of useful ways, according to emergencies.23

(58.) Such are the forces which nature lends us for the accomplishment of our purposes, and which it is the province of practical Mechanics to teach us to combine and apply in the most advantageous manner; without which the mere command of power would amount to nothing. Practical Mechanics is, in the most pre-eminent sense, a scientific art; and it may be truly asserted, that almost all the great combinations of modern mechanism, and many of its refinements and nicer improvements, are creations of pure intellect, grounding its exertion upon a moderate number of very elementary propositions in theoretical mechanics and geometry. On this head we might dwell long, and find ample matter, both for reflection and wonder; but it would require not volumes merely, but libraries, to enumerate and describe the prodigies of ingenuity which have been lavished on every thing connected with machinery and engineering. By these it is that we are enabled to diffuse over the whole earth the productions of any part of it; to fill every corner of it with miracles of art and labour, in exchange for its peculiar commodities; and to concentrate around us, in our dwellings, apparel and utensils, the skill and workmanship not of a few expert individuals, but of all who, in the present and past generations, have contributed their improvements to the processes of our manufactures.

(59.) The transformations of chemistry, by which we are enabled to convert the most apparently useless materials into important objects in the arts, are opening up to us every day sources of wealth and convenience of which former ages had no idea, and which have been pure gifts of science to man. Every department of art has felt their influence, and new instances are continually starting forth of the unlimited resources which this wonderful science developes in the most sterile parts of nature. Not to mention the impulse which its progress has given to a host of other sciences, which will come more particularly under consideration in another part of this discourse, what strange and unexpected results has it not brought to light in its application to some of the most common objects! Who, for instance, would have conceived that linen rags were capable of producing more than their own weight of sugar, by the simple agency of one of the cheapest and most abundant acids?24—that dry bones could be a magazine of nutriment, capable of preservation for years, and ready to yield up their sustenance in the form best adapted to the support of life, on the application of that powerful agent, steam, which enters so largely into all our processes, or of an acid at once cheap and durable?25—that sawdust itself is susceptible of conversion into a substance bearing no remote analogy to bread; and though certainly less palatable than that of flour, yet no way disagreeable, and both wholesome and digestible as well as highly nutritive?26 What economy, in all processes where chemical agents are employed, is introduced by the exact knowledge of the proportions in which natural elements unite, and their mutual powers of displacing each other! What perfection in all the arts where fire is employed, either in its more violent applications, (as, for instance, in the smelting of metals by the introduction of well adapted fluxes, whereby we obtain the whole produce of the ore in its purest state,) or in its milder forms, as in sugar-refining (the whole modern practice of which depends on a curious and delicate remark of a late eminent scientific chemist on the nice adjustment of temperature at which the crystallization of syrup takes place); and a thousand other arts which it would be tedious to enumerate!

(60.) Armed with such powers and resources, it is no wonder if the enterprise of man should lead him to form and execute projects which, to one uninformed of their grounds, would seem altogether disproportionate. Were they to have been proposed at once, we should, no doubt, have rejected them as such: but developed, as they have been, in the slow succession of ages, they have only taught us that things regarded impossible in one generation may become easy in the next; and that the power of man over nature is limited only by the one condition, that it must be exercised in conformity with the laws of nature. He must study those laws as he would the disposition of a horse he would ride, or the character of a nation he would govern; and the moment he presumes either to thwart her fundamental rules, or ventures to measure his strength with hers, he is at once rendered severely sensible of his imbecility, and meets the deserved punishment of his rashness and folly. But if, on the other hand, he will consent to use, without abusing, the resources thus abundantly placed at his disposal, and obey that he may command, there seems scarcely any conceivable limit to the degree in which the average physical condition of great masses of mankind may be improved, their wants supplied, and their conveniences and comforts increased. Without adopting such an exaggerated view, as to assert that the meanest inhabitant of a civilized society is superior in physical condition to the lordly savage, whose energy and uncultivated ability gives him a natural predominance over his fellow denizens of the forest,—at least, if we compare like with like, and consider the multitude of human beings who are enabled, in an advanced state of society, to subsist in a degree of comfort and abundance, which at best only a few of the most fortunate in a less civilized state could command, we shall not be at a loss to perceive the principle on which we ought to rest our estimate of the advantages of civilization; and which applies with hardly less force to every degree of it, when contrasted with that next inferior, than to the broad distinction between civilized and barbarous life in general.

(61.) The difference of the degrees in which the individuals of a great community enjoy the good things of life has been a theme of declamation and discontent in all ages; and it is doubtless our paramount duty, in every state of society, to alleviate the pressure of the purely evil part of this distribution as much as possible, and, by all the means we can devise, secure the lower links in the chain of society from dragging in dishonour and wretchedness: but there is a point of view in which the picture is at least materially altered in its expression. In comparing society on its present immense scale, with its infant or less developed state, we must at least take care to enlarge every feature in the same proportion. If, on comparing the very lowest states in civilized and savage life, we admit a difficulty in deciding to which the preference is due, at least in every superior grade we cannot hesitate a moment; and if we institute a similar comparison in every different stage of its progress, we cannot fail to be struck with the rapid rate of dilatation which every degree upward of the scale, so to speak, exhibits, and which, in an estimate of averages, gives an immense preponderance to the present over every former condition of mankind, and, for aught we can see to the contrary, will place succeeding generations in the same degree of superior relation to the present that this holds to those passed away. Or we may put the same proposition in other words, and, admitting the existence of every inferior grade of advantage in a higher state of civilization which subsisted in the preceding, we shall find, first, that, taking state for state, the proportional numbers of those who enjoy the higher degrees of advantage increases with a constantly accelerated rapidity as society advances; and, secondly, that the superior extremity of the scale is constantly enlarging by the addition of new degrees. The condition of a European prince is now as far superior, in the command of real comforts and conveniences, to that of one in the middle ages, as that to the condition of one of his own dependants.

(62.) The advantages conferred by the augmentation of our physical resources through the medium of increased knowledge and improved art have this peculiar and remarkable property,—that they are in their nature diffusive, and cannot be enjoyed in any exclusive manner by a few. An eastern despot may extort the riches and monopolize the art of his subjects for his own personal use; he may spread around him an unnatural splendour and luxury, and stand in strange and preposterous contrast with the general penury and discomfort of his people; he may glitter in jewels of gold and raiment of needlework; but the wonders of well contrived and executed manufacture which we use daily, and the comforts which have been invented, tried, and improved upon by thousands, in every form of domestic convenience, and for every ordinary purpose of life, can never be enjoyed by him. To produce a state of things in which the physical advantages of civilized life can exist in a high degree, the stimulus of increasing comforts and constantly elevated desires, must have been felt by millions; since it is not in the power of a few individuals to create that wide demand for useful and ingenious applications, which alone can lead to great and rapid improvements, unless backed by that arising from the speedy diffusion of the same advantages among the mass of mankind.

(63.) If this be true of physical advantages, it applies with still greater force to intellectual. Knowledge can neither be adequately cultivated nor adequately enjoyed by a few; and although the conditions of our existence on earth may be such as to preclude an abundant supply of the physical necessities of all who may be born, there is no such law of nature in force against that of our intellectual and moral wants. Knowledge is not, like food, destroyed by use, but rather augmented and perfected. It acquires not, perhaps, a greater certainty, but at least a confirmed authority and a probable duration, by universal assent; and there is no body of knowledge so complete, but that it may acquire accession, or so free from error but that it may receive correction in passing through the minds of millions. Those who admire and love knowledge for its own sake ought to wish to see its elements made accessible to all, were it only that they may be the more thoroughly examined into, and more effectually developed in their consequences, and receive that ductility and plastic quality which the pressure of minds of all descriptions, constantly moulding them to their purposes, can alone bestow. But to this end it is necessary that it should be divested, as far as possible, of artificial difficulties, and stripped of all such technicalities as tend to place it in the light of a craft and a mystery, inaccessible without a kind of apprenticeship. Science, of course, like every thing else, has its own peculiar terms, and, so to speak, its idioms of language; and these it would be unwise, were it even possible, to relinquish: but every thing that tends to clothe it in a strange and repulsive garb, and especially every thing that, to keep up an appearance of superiority in its professors over the rest of mankind, assumes an unnecessary guise of profundity and obscurity, should be sacrificed without mercy. Not to do this, is to deliberately reject the light which the natural unencumbered good sense of mankind is capable of throwing on every subject, even in the elucidation of principles: but where principles are to be applied to practical uses it becomes absolutely necessary; as all mankind have then an interest in their being so familiarly understood, that no mistakes shall arise in their application.

(64.) The same remark applies to arts. They cannot be perfected till their whole processes are laid open, and their language simplified and rendered universally intelligible. Art is the application of knowledge to a practical end. If the knowledge be merely accumulated experience, the art is empirical; but if it be experience reasoned upon and brought under general principles, it assumes a higher character, and becomes a scientific art. In the progress of mankind from barbarism to civilised life, the arts necessarily precede science. The wants and cravings of our animal constitution must be satisfied; the comforts, and some of the luxuries, of life must exist. Something must be given to the vanity of show, and more to the pride of power: the round of baser pleasures must have been tried and found insufficient, before intellectual ones can gain a footing; and when they have obtained it, the delights of poetry and its sister arts still take precedence of contemplative enjoyments, and the severer pursuits of thought; and when these in time begin to charm from their novelty, and sciences begin to arise, they will at first be those of pure speculation. The mind delights to escape from the trammels which had bound it to earth, and luxuriates in its newly found powers. Hence, the abstractions of geometry—the properties of numbers—the movements of the celestial spheres—whatever is abstruse, remote, and extramundane—become the first objects of infant science. Applications come late: the arts continue slowly progressive, but their realm remains separated from that of science by a wide gulf which can only be passed by a powerful spring. They form their own language and their own conventions, which none but artists can understand. The whole tendency of empirical art, is to bury itself in technicalities, and to place its pride in particular short cuts and mysteries known only to adepts; to surprise and astonish by results, but conceal processes. The character of science is the direct contrary. It delights to lay itself open to enquiry, and is not satisfied with its conclusions, till it can make the road to them broad and beaten: and in its applications it preserves the same character; its whole aim being to strip away all technical mystery, to illuminate every dark recess, and to gain free access to all processes, with a view to improve them on rational principles. It would seem that a union of two qualities almost opposite to each other—a going forth of the thoughts in two directions, and a sudden transfer of ideas from a remote station in one to an equally distant one in the other—is required to start the first idea of applying science. Among the Greeks, this point was attained by Archimedes, but attained too late, on the eve of that great eclipse of science which was destined to continue for nearly eighteen centuries, till Galileo in Italy, and Bacon in England, at once dispelled the darkness: the one, by his inventions and discoveries; the other, by the irresistible force of his arguments and eloquence.

(65.) Finally, the improvement effected in the condition of mankind by advances in physical science as applied to the useful purposes of life, is very far from being limited to their direct consequences in the more abundant supply of our physical wants, and the increase of our comforts. Great as these benefits are, they are yet but steps to others of a still higher kind. The successful results of our experiments and reasonings in natural philosophy, and the incalculable advantages which experience, systematically consulted and dispassionately reasoned on, has conferred in matters purely physical, tend of necessity to impress something of the well weighed and progressive character of science on the more complicated conduct of our social and moral relations. It is thus that legislation and politics become gradually regarded as experimental sciences; and history, not, as formerly, the mere record of tyrannies and slaughters, which, by immortalizing the execrable actions of one age, perpetuates the ambition of committing them in every succeeding one, but as the archive of experiments, successful and unsuccessful, gradually accumulating towards the solution of the grand problem—how the advantages of government are to be secured with the least possible inconvenience to the governed. The celebrated apophthegm, that nations never profit by experience, becomes yearly more and more untrue. Political economy, at least, is found to have sound principles, founded in the moral and physical nature of man, which, however lost sight of in particular measures—however even temporarily controverted and borne down by clamour—have yet a stronger and stronger testimony borne to them in each succeeding generation, by which they must, sooner or later, prevail. The idea once conceived and verified, that great and noble ends are to be achieved, by which the condition of the whole human species shall be permanently bettered, by bringing into exercise a sufficient quantity of sober thought, and by a proper adaptation of means, is of itself sufficient to set us earnestly on reflecting what ends are truly great and noble, either in themselves, or as conducive to others of a still loftier character; because we are not now, as heretofore, hopeless of attaining them. It is not now equally harmless and insignificant, whether we are right or wrong; since we are no longer supinely and helplessly carried down the stream of events, but feel ourselves capable of buffetting at least with its waves, and perhaps of riding triumphantly over them: for why should we despair that the reason which has enabled us to subdue all nature to our purposes, should (if permitted and assisted by the providence of God) achieve a far more difficult conquest; and ultimately find some means of enabling the collective wisdom of mankind to bear down those obstacles which individual short-sightedness, selfishness, and passion, oppose to all improvements, and by which the highest hopes are continually blighted, and the fairest prospects marred.

PART II.

OF THE PRINCIPLES ON WHICH PHYSICAL SCIENCE RELIES FOR ITS SUCCESSFUL PROSECUTION, AND THE RULES BY WHICH A SYSTEMATIC EXAMINATION OF NATURE SHOULD BE CONDUCTED, WITH ILLUSTRATIONS OF THEIR INFLUENCE AS EXEMPLIFIED IN THE HISTORY OF ITS PROGRESS.

CHAPTER I.

OF EXPERIENCE AS THE SOURCE OF OUR KNOWLEDGE.—OF THE DISMISSAL OF PREJUDICES.—OF THE EVIDENCE OF OUR SENSES.

(66.) Into abstract science, as we have before observed, the notion of cause does not enter. The truths it is conversant with are necessary ones, and exist independent of cause. There may be no such real thing as a right-lined triangle marked out in space; but the moment we conceive one in our minds, we cannot refuse to admit the sum of its three angles to be equal to two right angles; and if in addition we conceive one of its angles to be a right angle, we cannot thenceforth refuse to admit that the sum of the squares on the two sides, including the right angle, is equal to the square on the side subtending it. To maintain the contrary, would be, in effect, to deny its being right angled. No one causes or makes all the diameters of an ellipse to be bisected in its centre. To assert the contrary, would not be to rebel against a power, but to deny our own words. But in natural science cause and effect are the ultimate relations we contemplate; and laws, whether imposed or maintained, which, for aught we can perceive, might have been other than they are. This distinction is very important. A clever man, shut up alone and allowed unlimited time, might reason out for himself all the truths of mathematics, by proceeding from those simple notions of space and number of which he cannot divest himself without ceasing to think. But he could never tell, by any effort of reasoning, what would become of a lump of sugar if immersed in water, or what impression would be produced on his eye by mixing the colours yellow and blue.

(67.) We have thus pointed out to us, as the great, and indeed only ultimate source of our knowledge of nature and its laws, EXPERIENCE; by which we mean, not the experience of one man only, or of one generation, but the accumulated experience of all mankind in all ages, registered in books or recorded by tradition. But experience may be acquired in two ways: either, first, by noticing facts as they occur, without any attempt to influence the frequency of their occurrence, or to vary the circumstances under which they occur; this is OBSERVATION: or, secondly, by putting in action causes and agents over which we have control, and purposely varying their combinations, and noticing what effects take place; this is EXPERIMENT. To these two sources we must look as the fountains of all natural science. It is not intended, however, by thus distinguishing observation from experiment, to place them in any kind of contrast. Essentially they are much alike, and differ rather in degree than in kind; so that, perhaps, the terms passive and active observation might better express their distinction; but it is, nevertheless, highly important to mark the different states of mind in inquiries carried on by their respective aids, as well as their different effects in promoting the progress of science. In the former, we sit still and listen to a tale, told us, perhaps obscurely, piecemeal, and at long intervals of time, with our attention more or less awake. It is only by after-rumination that we gather its full import; and often, when the opportunity is gone by, we have to regret that our attention was not more particularly directed to some point which, at the time, appeared of little moment, but of which we at length appretiate the importance. In the latter, on the other hand, we cross-examine our witness, and by comparing one part of his evidence with the other, while he is yet before us, and reasoning upon it in his presence, are enabled to put pointed and searching questions, the answer to which may at once enable us to make up our minds. Accordingly it has been found invariably, that in those departments of physics where the phenomena are beyond our control, or into which experimental enquiry, from other causes, has not been carried, the progress of knowledge has been slow, uncertain, and irregular; while in such as admit of experiment, and in which mankind have agreed to its adoption, it has been rapid, sure, and steady. For example, in our knowledge of the nature and causes of volcanoes, earthquakes, the fall of stones from the sky, the appearance of new stars and disappearance of old ones, and other of those great phenomena of nature which are altogether beyond our command, and at the same time are of too rare occurrence to permit any one to repeat and rectify his impressions respecting them, we know little more now than in the earliest times. Here our tale is told us slowly, and in broken sentences. In astronomy, again, we have at least an uninterrupted narrative; the opportunity of observation is constantly present, and makes up in some measure for the impossibility of varying our point of view, and calling for information at the precise moment it is wanted. Accordingly, astronomy, regarded as a science of mere observation, arrived, though by very slow degrees, to a state of considerable maturity. But the moment that it became a branch of mechanics, a science essentially experimental, (that is to say, one in which any principle laid down can be subjected to immediate and decisive trial, and where experience does not require to be waited for,) its progress suddenly acquired a tenfold acceleration; nay, to such a degree, that it has been asserted, and we believe with truth, that were the records of all observations from the earliest ages annihilated, leaving only those made in a single observatory27, during a single lifetime28, the whole of this most perfect of sciences might, from those data, and as to the objects included in them, be at once reconstructed, and appear precisely as it stood at their conclusion. To take another instance: mineralogy, till modern times, could hardly be said to exist. The description of even the precious stones in Theophrastus and Pliny are, in most cases, hardly sufficient to identify them, and in many fall short even of that humble object; more recent observers, by attending more carefully to the obvious characters of minerals, had formed a pretty extensive catalogue of them, and made various attempts to arrange and methodize the knowledge thus acquired, and even to deduce some general conclusions respecting the forms they habitually assume: but from the moment that chemical analysis was applied to resolve them into their constituent elements, and that, led by a happy accident, the genius of Bergmann discovered the general fact, that they could be cloven or split in such directions as to lay bare their peculiar primitive or fundamental forms, (which lay concealed within them, as the statue might be conceived encrusted in its marble envelope,)—from that moment, mineralogy ceased to be an unmeaning list of names, a mere laborious cataloguing of stones and rubbish, and became, what it now is, a regular, methodical, and most important science, in which every year is bringing to light new relations, new laws, and new practical applications.

(68.) Experience once recognized as the fountain of all our knowledge of nature, it follows that, in the study of nature and its laws, we ought at once to make up our minds to dismiss as idle prejudices, or at least suspend as premature, any preconceived notion of what might or what ought to be the order of nature in any proposed case, and content ourselves with observing, as a plain matter of fact, what is. To experience we refer, as the only ground of all physical enquiry. But before experience itself can be used with advantage, there is one preliminary step to make, which depends wholly on ourselves: it is the absolute dismissal and clearing the mind of all prejudice, from whatever source arising, and the determination to stand and fall by the result of a direct appeal to facts in the first instance, and of strict logical deduction from them afterwards. Now, it is necessary to distinguish between two kinds of prejudices, which exercise very different dominion over the mind, and, moreover, differ extremely in the difficulty of dispossessing them, and the process to be gone through for that purpose. These are,—

1. Prejudices of opinion.
2. Prejudices of sense.

(69.) By prejudices of opinion, we mean opinions hastily taken up, either from the assertion of others, from our own superficial views, or from vulgar observation, and which, from being constantly admitted without dispute, have obtained the strong hold of habit on our minds. Such were the opinions once maintained that the earth is the greatest body in the universe, and placed immovable in its centre, and all the rest of the universe created for its sole use; that it is the nature of fire and of sounds to ascend; that the moonlight is cold; that dews fall from the air, &c.

(70.) To combat and destroy such prejudices we may proceed in two ways, either by demonstrating the falsehood of the facts alleged in their support, or by showing how the appearances, which seem to countenance them, are more satisfactorily accounted for without their admission. But it is unfortunately the nature of prejudices of opinion to adhere, in a certain degree, to every mind, and to some with pertinacious obstinacy, pigris radicibus, after all ground for their reasonable entertainment is destroyed. Against such a disposition the student of natural science must contend with all his power. Not that we are so unreasonable as to demand of him an instant and peremptory dismission of all his former opinions and judgments; all we require is, that he will hold them without bigotry, retain till he shall see reason to question them, and be ready to resign them when fairly proved untenable, and to doubt them when the weight of probability is shown to lie against them. If he refuse this, he is incapable of science.

(71.) Our resistance against the destruction of the other class of prejudices, those of sense, is commonly more violent at first, but less persistent, than in the case of those of opinion. Not to trust the evidence of our senses, seems, indeed, a hard condition, and one which, if proposed, none would comply with. But it is not the direct evidence of our senses that we are in any case called upon to reject, but only the erroneous judgments we unconsciously form from them, and this only when they can be shown to be so by counter evidence of the same sort; when one sense is brought to testify against another, for instance; or the same sense against itself, and the obvious conclusions in the two cases disagree, so as to compel us to acknowledge that one or other must be wrong. For example, nothing at first can seem a more rational, obvious, and incontrovertible conclusion, than that the colour of an object is an inherent quality, like its weight, hardness, &c. and that to see the object, and see it of its own colour, when nothing intervenes between our eyes and it, are one and the same thing. Yet this is only a prejudice; and that it is so, is shown by bringing forward the same sense of vision which led to its adoption, as evidence on the other side; for, when the differently coloured prismatic rays are thrown, in a dark room, in succession upon any object, whatever be the colour we are in the habit of calling its own, it will appear of the particular hue of the light which falls upon it: a yellow paper, for instance, will appear scarlet when illuminated by red rays, yellow when by yellow, green by green, and blue by blue rays; its own (so called) proper colour not in the least degree mixing with that it so exhibits.

(72.) To give one or two more examples of the kind of illusion which the senses practise on us, or rather which we practise on ourselves, by a misinterpretation of their evidence: the moon at its rising and setting appears much larger than when high up in the sky. This is, however, a mere erroneous judgment; for when we come to measure its diameter, so far from finding our conclusion borne out by fact, we actually find it to measure materially less. Here is eyesight opposed to eyesight, with the advantage of deliberate measurement. In ventriloquism we have the hearing at variance with all the other senses, and especially with the sight, which is sometimes contradicted by it in a very extraordinary and surprising manner, as when the voice is made to seem to issue from an inanimate and motionless object. If we plunge our hands, one into ice-cold water, and the other into water as hot as can be borne, and, after letting them stay awhile, suddenly transfer them both to a vessel full of water at a blood heat, the one will feel a sensation of heat, the other of cold. And if we cross the two first fingers of one hand, and place a pea in the fork between them, moving and rolling it about on a table, we shall (especially if we close our eyes) be fully persuaded we have two peas. If the nose be held while we are eating cinnamon, we shall perceive no difference between its flavour and that of a deal shaving.

(73.) These, and innumerable instances we might cite, will convince us, that though we are never deceived in the sensible impression made by external objects on us, yet in forming our judgments of them we are greatly at the mercy of circumstances, which either modify the impressions actually received, or combine them with adjuncts which have become habitually associated with different judgments; and, therefore, that, in estimating the degree of confidence we are to place in our conclusions, we must, of necessity, take into account these modifying or accompanying circumstances, whatever they may be. We do not, of course, here speak of deranged organization; such as, for instance, a distortion of the eye, producing double vision, and still less of mental delusion, which absolutely perverts the meaning of sensible impressions.

(74.) As the mind exists not in the place of sensible objects, and is not brought into immediate relation with them, we can only regard sensible impressions as signals conveyed from them by a wonderful, and, to us, inexplicable mechanism, to our minds, which receives and reviews them, and, by habit and association, connects them with corresponding qualities or affections in the objects; just as a person writing down and comparing the signals of a telegraph might interpret their meaning. As, for instance, if he had constantly observed that the exhibition of a certain signal was sure to be followed next day by the announcement of the arrival of a ship at Portsmouth, he would connect the two facts by a link of the very same nature with that which connects the notion of a large wooden building, filled with sailors, with the impression of her outline on the retina of a spectator on the beach.

(75.) In captain Head’s amusing and vivid description of his journey across the Pampas of South America occurs an anecdote quite in point. His guide one day suddenly stopped him, and, pointing high into the air, cried out, “A lion!” Surprised at such an exclamation, accompanied with such an act, he turned up his eyes, and with difficulty perceived, at an immeasurable height, a flight of condors soaring in circles in a particular spot. Beneath that spot, far out of sight of himself or guide, lay the carcass of a horse, and over that carcass stood (as the guide well knew) the lion, whom the condors were eyeing with envy from their airy height. The signal of the birds was to him what the sight of the lion alone could have been to the traveller, a full assurance of its existence.

CHAP. II.

OF THE ANALYSIS OF PHENOMENA

(76.) Phenomena, then, or appearances, as the word is literally rendered, are the sensible results of processes and operations carried on among external objects, or their constituent principles, of which they are only signals, conveyed to our minds as aforesaid. Now, these processes themselves may be in many instances rendered sensible; that is to say, analysed, and shown to consist in the motions or other affections of sensible objects themselves. For instance, the phenomenon of the sound produced by a musical string, or a bell, when struck, may be shown to be the result of a process consisting in the rapid vibratory motion of its parts communicated to the air, and thence to our ears; though the immediate effect on our organs of hearing does not excite the least idea of such a motion. On the other hand, there are innumerable instances of sensible impressions which (at least at present) we are incapable of tracing beyond the mere sensation; for example, in the sensations of bitterness, sweetness, &c. These, accordingly, if we were inclined to form hasty decisions, might be regarded as ultimate qualities; but the instance of sounds, just adduced, alone would teach us caution in such decisions, and incline us to believe them mere results of some secret process going on in our organs of taste, which is too subtle for us to trace. A simple experiment will serve to set this in a clearer light. A solution of the salt called by chemists nitrate of silver, and another of the hyposulphite of soda, have each of them separately, when taken into the mouth, a disgustingly bitter taste; but if they be mixed, or if one be tasted before the mouth is thoroughly cleared of the other, the sensible impression is that of intense sweetness. Again, the salt called tungstate of soda when first tasted is sweet, but speedily changes to an intense and pure bitter, like quassia.29

(77.) How far we may ever be enabled to attain a knowledge of the ultimate and inward processes of nature in the production of phenomena, we have no means of knowing; but, to judge from the degree of obscurity which hangs about the only case in which we feel within ourselves a direct power to produce any one, there seems no great hope of penetrating so far. The case alluded to is the production of motion by the exertion of force. We are conscious of a power to move our limbs, and by their intervention other bodies; and that this effect is the result of a certain inexplicable process which we are aware of, but can no way describe in words, by which we exert force. And even when such exertion produces no visible effect, (as when we press our two hands violently together, so as just to oppose each other’s effort,) we still perceive, by the fatigue and exhaustion, and by the impossibility of maintaining the effort long, that something is going on within us, of which the mind is the agent, and the will the determining cause. This impression which we receive of the nature of force, from our own effort and our sense of fatigue, is quite different from that which we obtain of it from seeing the effect of force exerted by others in producing motion. Were there no such thing as motion, had we been from infancy shut up in a dark dungeon, and every limb encrusted with plaster, this internal consciousness would give us a complete idea of force; but when set at liberty, habit alone would enable us to recognize its exertion by its signal, motion, and that only by finding that the same action of the mind which in our confined state enables us to fatigue and exhaust ourselves by the tension of our muscles, puts it in our power, when at liberty, to move ourselves and other bodies. But how obscure is our knowledge of the process going on within us in the exercise of this important privilege, in virtue of which alone we act as direct causes, we may judge from this, that when we put any limb in motion, the seat of the exertion seems to us to be in the limb, whereas it is demonstrably no such thing, but either in the brain or in the spinal marrow; the proof of which is, that if a little fibre, called a nerve, which forms a communication between the limb and the brain, or spine, be divided in any part of its course, however we may make the effort, the limb will not move.

(78.) This one instance of the obscurity which hangs about the only act of direct causation of which we have an immediate consciousness, will suffice to show how little prospect there is that, in our investigation of nature, we shall ever be able to arrive at a knowledge of ultimate causes, and will teach us to limit our views to that of laws, and to the analysis of complex phenomena by which they are resolved into simpler ones, which, appearing to us incapable of further analysis, we must consent to regard as causes. Nor let any one complain of this as a limitation of his faculties. We have here “ample room and verge enough” for the full exercise of all the powers we possess; and, besides, it does so happen, that we are actually able to trace up a very large portion of the phenomena of the universe to this one cause, viz. the exertion of mechanical force; indeed, so large a portion, that it has been made a matter of speculation whether this is not the only one that is capable of acting on material beings.

(79.) What we mean by the analysis of complex phenomena into simpler ones, will best be understood by an instance. Let us, therefore, take the phenomenon of sound, and, by considering the various cases in which sounds of all kinds are produced, we shall find that they all agree in these points:—1st, The excitement of a motion in the sounding body. 2dly, The communication of this motion to the air or other intermedium which is interposed between the sounding body and our ears. 3dly, The propagation of such motion from particle to particle of such intermedium in due succession. 4thly, Its communication, from the particles of the intermedium adjacent to the ear, to the ear itself. 5thly, Its conveyance in the ear, by a certain mechanism, to the auditory nerves. 6thly, The excitement of sensation. Now, in this analysis, we perceive that two principal matters must be understood, before we can have a true and complete knowledge of sound:—1st, The excitement and propagation of motion. 2dly, The production of sensation. These, then, are two other phenomena, of a simpler, or, it would be more correct to say, of a more general or elementary order, into which the complex phenomenon of sound resolves itself. But again, if we consider the communication of motion from body to body, or from one part to another of the same, we shall perceive that it is again resolvable into several other phenomena. 1st, The original setting in motion of a material body, or any part of one. 2dly, The behaviour of a particle set in motion, when it meets another lying in its way, or is otherwise impeded or influenced by its connection with surrounding particles. 3dly, The behaviour of the particles so impeding or influencing it under such circumstances; besides which, the last two point out another phenomenon, which it is necessary also to consider, viz. the phenomenon of the connection of the parts of material bodies in masses, by which they form aggregates, and are enabled to influence each other’s motions.

(80.) Thus, then, we see that an analysis of the phenomenon of sound leads to the enquiry, 1st, of two causes, viz. the cause of motion, and the cause of sensation, these being phenomena which (at least as human knowledge stands at present) we are unable to analyse further; and, therefore, we set them down as simple, elementary, and referable, for any thing we can see to the contrary, to the immediate action of their causes. 2dly, Of several questions relating to the connection between the motion of material bodies and its cause, such as, What will happen when a moving body is surrounded on all sides by others not in motion? What will happen when a body not in motion is advanced upon by a moving one? It is evident that the answers to such questions as these can be no other than laws of motion, in the sense we have above attributed to laws of nature, viz. a statement in words of what will happen in such and such proposed general contingencies. Lastly, we are led, by pursuing the analysis, and considering the phenomenon of the aggregation of the parts of material bodies, and the way in which they influence each other, to two other general phenomena, viz., the cohesion and elasticity of matter; and these we have no means of analysing further, and must, therefore, regard them (till we see reasons to the contrary) as ultimate phenomena, and referable to the direct action of causes, viz. an attractive and a repulsive force.

(81.) Of force, as counterbalanced by opposing force, we have, as already said, an internal consciousness; and though it may seem strange to us that matter should be capable of exerting on matter the same kind of effort, which, judging alone from this consciousness, we might be led to regard as a mental one; yet we cannot refuse the direct evidence of our senses, which shows us that when we keep a spring stretched with one hand, we feel our effort opposed exactly in the same way as if we had ourselves opposed it with the other hand, or as it would be by that of another person. The enquiry, therefore, into the aggregation of matter resolves itself into the general question, What will be the behaviour of material particles under the mutual action of opposing forces capable of counterbalancing each other? and the answer to this question can be no other than the announcement of the law of equilibrium, whatever law that may be.

(82.) With regard to the cause of sensation, it must be regarded as much more obscure than that of motion, inasmuch as we have no conscious knowledge of it, i. e. we have no power, by any act of our minds and will, to call up a sensation. It is true, we are not destitute of an approach to it, since, by an effort of memory and imagination, we can produce in our minds an impression, or idea, of a sensation which, in peculiar cases, may even approach in vividness to actual reality. In dreams, too, and, in some cases of disordered nerves, we have sensations without objects. But if force, as a cause of motion, is obscure to us, even while we are in the act of exercising it, how much more so is this other cause, whose exercise we can only imitate imperfectly by any voluntary act, and of whose purely internal action we are only fully conscious when in a state that incapacitates us from reasoning, and almost from observation!

(83.) Dismissing, then, as beyond our reach, the enquiry into causes, we must be content at present to concentrate our attention on the laws which prevail among phenomena, and which seem to be their immediate results. From the instance we have just given, we may perceive that every enquiry into the intimate nature of a complex phenomenon branches out into as many different and distinct enquiries as there are simple or elementary phenomena into which it may be analysed; and that, therefore, it would greatly assist us in our study of nature, if we could, by any means, ascertain what are the ultimate phenomena into which all the composite ones presented by it may be resolved. There is, however, clearly no way by which this can be ascertained à priori. We must go to nature itself, and be guided by the same kind of rule as the chemist in his analysis, who accounts every ingredient an element till it can be decompounded and resolved into others. So, in natural philosophy, we must account every phenomenon an elementary or simple one till we can analyse it, and show that it is the result of others, which in their turn become elementary. Thus, in a modified and relative sense, we may still continue to speak of causes, not intending thereby those ultimate principles of action on whose exertion the whole frame of nature depends, but of those proximate links which connect phenomena with others of a simpler, higher, and more general or elementary kind. For example: we may regard the vibration of a musical string as the proximate cause of the sound it yields, receiving it, so far, as an ultimate fact, and waving or deferring enquiry into the cause of vibrations, which is of a higher and more general nature.

(84.) Moreover, as in chemistry we are sometimes compelled to acknowledge the existence of elements different from those already identified and known, though we cannot insulate them, and to perceive that substances have the characters of compounds, and must therefore be susceptible of analysis, though we do not see how it is to be set about; so, in physics, we may perceive the complexity of a phenomenon, without being able to perform its analysis. For example: in magnetism, the agency of electricity is clearly made out, and they are shown to stand to one another in the relation of effect and cause. But the analysis of magnetism, in its relation to particular metals, is not yet quite satisfactorily performed; and we are compelled to admit the existence of some cause, whether proximate or ultimate, whose presence in different metals, or in different states of the same metal, determines that peculiar electric condition which constitutes permanent magnetism. Cases like these, of all which science presents, offer the highest interest. They excite enquiry, like the near approach to the solution of an enigma; they show us that there is light, could only a certain veil be drawn aside.

(85.) In pursuing the analysis of any phenomenon, the moment we find ourselves stopped by one of which we perceive no analysis, and which, therefore, we are forced to refer (at least provisionally) to the class of ultimate facts, and to regard as elementary, the study of that phenomenon and of its laws becomes a separate branch of science. If we encounter the same elementary phenomenon in the analysis of several composite ones, it becomes still more interesting, and assumes additional importance; while at the same time we acquire information respecting the phenomenon itself, by observing those with which it is habitually associated, that may help us at length to its analysis. It is thus that sciences increase, and acquire a mutual relation and dependency. It is thus, too, that we are at length enabled to trace parallels and analogies between great branches of science themselves, which at length terminate in a perception of their dependence on some common phenomenon of a more general and elementary nature than that which form the subject of either separately. It was thus, for example, that, previous to Oërsted’s great discovery of electro-magnetism, a general resemblance between the two sciences of electricity and magnetism was recognised, and many of the chief phenomena in each were ascertained to have their parallels, mutatis mutandis, in the other. It was thus, too, that an analogy subsisting between sound and light has been gradually traced into a closeness of agreement, which can hardly leave any reasonable doubt of their ultimate coincidence in one common phenomenon, the vibratory motion of an elastic medium. If it be allowed to pursue our illustration from chemistry, and to ground its application not on what has been, but on what may one day be, done, it is thus that the general family resemblance between certain groups of bodies, now regarded as elementary, (as nickel and cobalt, for instance, chlorine, iode, and brome,) will, perhaps, lead us hereafter to perceive relations between them of a more intimate kind than we can at present trace.

(86.) On those phenomena which are most frequently encountered in an analysis of nature and which most decidedly resist further decomposition, it is evident that the greatest pains and attention ought to be bestowed, not only because they furnish a key to the greatest number of enquiries, and serve to group and classify together the greatest range of phenomena, but by reason of their higher nature, and because it is in these that we must look for the direct action of causes, and the most extensive and general enunciation of the laws of nature. These, once discovered, place in our power the explanation of all particular facts, and become grounds of reasoning, independent of particular trial: thus playing the same part in natural philosophy that axioms do in geometry; containing, in a refined and condensed state, and as it were in a quintessence, all that our reason has occasion to draw from experience to enable it to follow out the truths of physics by the mere application of logical argument. Indeed, the axioms of geometry themselves may be regarded as in some sort an appeal to experience, not corporeal, but mental. When we say, the whole is greater than its part, we announce a general fact, which rests, it is true, on our ideas of whole and part; but, in abstracting these notions, we begin by considering them as subsisting in space, and time, and body, and again, in linear, and superficial, and solid space. Again, when we say, the equals of equals are equal, we mentally make comparisons, in equal spaces, equal times, &c.; so that these axioms, however self-evident, are still general propositions so far of the inductive kind, that, independently of experience, they would not present themselves to the mind.

The only difference between these and axioms obtained from extensive induction is this, that, in raising the axioms of geometry, the instances offer themselves spontaneously, and without the trouble of search, and are few and simple; in raising those of nature, they are infinitely numerous, complicated, and remote; so that the most diligent research and the utmost acuteness are required to unravel their web, and place their meaning in evidence.

(87.) By far the most general phenomenon with which we are acquainted, and that which occurs most constantly, in every enquiry into which we enter, is motion, and its communication. Dynamics, then, or the science of force and motion, is thus placed at the head of all the sciences; and, happily for human knowledge, it is one in which the highest certainty is attainable, a certainty no way inferior to mathematical demonstration. As its axioms are few, simple, and in the highest degree distinct and definite, so they have at the same time an immediate relation to geometrical quantity, space, time, and direction, and thus accommodate themselves with remarkable facility to geometrical reasoning. Accordingly, their consequences may be pursued, by arguments purely mathematical, to any extent, insomuch that the limit of our knowledge of dynamics is determined only by that of pure mathematics, which is the case in no other branch of physical science.

(88.) But, it will now be asked, how we are to proceed to analyse a composite phenomenon into simpler ones, and whether any general rules can be given for this important process? We answer, None; any more than (to pursue the illustration we have already had recourse to) general rules can be laid down by the chemist for the analysis of substances of which all the ingredients are unknown. Such rules, could they be discovered, would include the whole of natural science; but we are very far, indeed, from being able to propound them. However, we are to recollect that the analysis of phenomena, philosophically speaking, is principally useful, as it enables us to recognize, and mark for special investigation, those which appear to us simple; to set methodically about determining their laws, and thus to facilitate the work of raising up general axioms, or forms of words, which shall include the whole of them; which shall, as it were, transplant them out of the external into the intellectual world, render them creatures of pure thought, and enable us to reason them out à priori. And what renders the power of doing this so eminently desirable is, that, in thus reasoning back from generals to particulars, the propositions at which we arrive apply to an immense multitude of combinations and cases, which were never individually contemplated in the mental process by which our axioms were first discovered; and that, consequently, when our reasonings are pushed to the utmost limit of particularity, their results appear in the form of individual facts, of which we might have had no knowledge from immediate experience; and thus we are not only furnished with the explanation of all known facts, but with the actual discovery of such as were before unknown. A remarkable example of this has already been mentioned in Fresnel’s à priori discovery of the extraordinary refraction of both rays in a doubly refracting medium. To give another example:—The law of gravitation is a physical axiom of a very high and universal kind, and has been raised by a succession of inductions and abstractions drawn from the observation of numerous facts and subordinate laws in the planetary system. When this law is taken for granted, and laid down as a basis of reasoning, and applied to the actual condition of our own planet, one of the consequences to which it leads is, that the earth, instead of being an exact sphere, must be compressed or flattened in the direction of its polar diameter, the one diameter being about thirty miles shorter than the other; and this conclusion, deduced at first by mere reasoning, has been since found to be true in fact. All astronomical predictions are examples of the same thing.

(89.) In the important business of raising these axioms of nature, we are not, as in the analysis of phenomena, left wholly without a guide. The nature of abstract or general reasoning points out in a great measure the course we must pursue. A law of nature, being the statement of what will happen in certain general contingencies, may be regarded as the announcement, in the same words, of a whole group or class of phenomena. Whenever, therefore, we perceive that two or more phenomena agree in so many or so remarkable points, as to lead us to regard them as forming a class or group, if we lay out of consideration, or abstract, all the circumstances in which they disagree, and retain in our minds those only in which they agree, and then, under this kind of mental convention, frame a definition or statement of one of them, in such words that it shall apply equally to them all, such statement will appear in the form of a general proposition, having so far at least the character of a law of nature.

(90.) For example: a great number of transparent substances, when exposed, in a certain particular manner, to a beam of light which has been prepared by undergoing certain reflexions or refractions, (and has thereby acquired peculiar properties, and is said to be “polarized,”) exhibit very vivid and beautiful colours, disposed in streaks, bands, &c. of great regularity, which seem to arise within the substance, and which, from a certain regular succession observed in their appearance, are called “periodical colours.” Among the substances which exhibit these periodical colours occur a great variety of transparent solids, but no fluids and no opake solids. Here, then, there seems to be sufficient community of nature to enable us to use a general term, and to state the proposition as a law, viz. transparent solids exhibit periodical colours by exposure to polarized light. However, this, though true of many, does not apply to all transparent solids, and therefore we cannot state it as a general truth or law of nature in this form; although the reverse proposition, that all solids which exhibit such colours in such circumstances are transparent, would be correct and general. It becomes necessary, then, to make a list of those to which it does apply; and thus a great number of substances of all kinds become grouped together, in a class linked by this common property. If we examine the individuals of this group, we find among them the utmost variety of colour, texture, weight, hardness, form and composition; so that, in these respects, we seem to have fallen upon an assemblage of contraries. But when we come to examine them closely, in all their properties, we find they have all one point of agreement, in the property of double refraction, (see page 30.) and therefore we may describe them all truly as doubly refracting substances. We may, therefore, state the fact in the form, “Doubly refracting substances exhibit periodical colours by exposure to polarized light;” and in this form it is found, on further examination, to be true, not only for those particular instances which we had in view when we first propounded it, but in all cases which have since occurred on further enquiry, without a single exception; so that the proposition is general, and entitled to be regarded as a law of nature.

(91.) We may therefore regard a law of nature either, 1st, as a general proposition, announcing, in abstract terms, a whole group of particular facts relating to the behaviour of natural agents in proposed circumstances; or, 2dly, as a proposition announcing that a whole class of individuals agreeing in one character agree also in another. For example: in the case before us, the law arrived at includes, in its general announcement, among others, the particular facts, that rock crystal and saltpetre exhibit periodical colours; for these are both of them doubly refracting substances. Or, it may be regarded as announcing a relation between the two phenomena of double refraction, and the exhibition of periodical colours; which in the actual case is one of the most important, viz. the relation of constant association, inasmuch as it asserts that in whatever individual the one character is found, the other will invariably be found also.

(92.) These two lights, in which the announcement of a general law may be regarded, though at bottom they come to the same thing, yet differ widely in their influence on our minds. The former exhibits a law as little more than a kind of artificial memory; but in the latter it becomes a step in philosophical investigation, leading directly to the consideration of a proximate, if not an ultimate, cause; inasmuch as, whenever two phenomena are observed to be invariably connected together, we conclude them to be related to each other, either as cause and effect, or as common effects of a single cause.

(93.) There is still another light in which we may regard a law of the kind in question, viz. as a proposition asserting the mutual connection, or in some cases the entire identity, of two classes of individuals (whether individual objects or individual facts); and this is, perhaps, the simplest and most instructive way in which it can be conceived, and that which furnishes the readiest handle to further generalization in the raising of yet higher axioms. For example: in the case above mentioned, if observation had enabled us to establish the existence of a class of bodies possessing the property of double refraction, and observations of another kind had, independently of the former, led as to recognize a class possessing that of the exhibition of periodical colours in polarized light, a mere comparison of lists would at once demonstrate the identity of the two classes, or enable us to ascertain whether one was or was not included in the other.

(94.) It is thus we perceive the high importance in physical science of just and accurate classifications of particular facts, or individual objects, under general well considered heads or points of agreement (for which there are none better adapted than the simple phenomena themselves into which they can be analysed in the first instance); for by so doing each of such phenomena, or heads of classification, becomes not a particular but a general fact; and when we have amassed a great store of such general facts, they become the objects of another and higher species of classification, and are themselves included in laws which, as they dispose of groups, not individuals, have a far superior degree of generality, till at length, by continuing the process, we arrive at axioms of the highest degree of generality of which science is capable.

(95.) This process is what we mean by induction; and, from what has been said, it appears that induction may be carried on in two different ways,—either by the simple juxta-position and comparison of ascertained classes, and marking their agreements and disagreements; or by considering the individuals of a class, and casting about, as it were to find in what particular they all agree, besides that which serves as their principle of classification. Either of these methods may be put in practice as one or the other may afford facilities in any case; but it will naturally happen that, where facts are numerous, well observed, and methodically arranged, the former will be more applicable than in the contrary case: the one is better adapted to the maturity, the other to the infancy, of science: the one employs, as an engine, the division of labour; the other mainly relies on individual penetration, and requires a union of many branches of knowledge in one person.

CHAP. III.

OF THE STATE OF PHYSICAL SCIENCE IN GENERAL, PREVIOUS TO THE AGE OF GALILEO AND BACON.

(96.) It is to our immortal countryman Bacon that we owe the broad announcement of this grand and fertile principle; and the developement of the idea, that the whole of natural philosophy consists entirely of a series of inductive generalizations, commencing with the most circumstantially stated particulars, and carried up to universal laws, or axioms, which comprehend in their statements every subordinate degree of generality, and of a corresponding series of inverted reasoning from generals to particulars, by which these axioms are traced back into their remotest consequences, and all particular propositions deduced from them; as well those by whose immediate consideration we rose to their discovery, as those of which we had no previous knowledge. In the course of this descent to particulars, we must of necessity encounter all those facts on which the arts and works that tend to the accommodation of human life depend, and acquire thereby the command of an unlimited practice, and a disposal of the powers of nature co-extensive with those powers themselves. A noble promise, indeed, and one which ought, surely, to animate us to the highest exertion of our faculties; especially since we have already such convincing proof that it is neither vain nor rash, but, on the contrary, has been, and continues to be, fulfilled, with a promptness and liberality which even its illustrious author in his most sanguine mood would have hardly ventured to anticipate.

(97.) Previous to the publication of the Novum Organum of Bacon, natural philosophy, in any legitimate and extensive sense of the word, could hardly be said to exist. Among the Greek philosophers, of whose attainments in science alone, in the earlier ages of the world, we have any positive knowledge, and that but a very limited one, we are struck with the remarkable contrast between their powers of acute and subtle disputation, their extraordinary success in abstract reasoning, and their intimate familiarity with subjects purely intellectual, on the one hand; and, on the other, with their loose and careless consideration of external nature, their grossly illogical deductions of principles of sweeping generality from few and ill-observed facts, in some cases; and their reckless assumption of abstract principles having no foundation but in their own imaginations, in others; mere forms of words, with nothing corresponding to them in nature, from which, as from mathematical definitions, postulates, and axioms, they imagined that all phenomena could be derived, all the laws of nature deduced. Thus, for instance, having settled it in their own minds, that a circle is the most perfect of figures, they concluded, of course, that the movements of the heavenly bodies must all be performed in exact circles, and with uniform motions; and when the plainest observation demonstrated the contrary, instead of doubting the principle, they saw no better way of getting out of the difficulty than by having recourse to endless combinations of circular motions to preserve their ideal perfection.

(98.) Undoubtedly among the Greek philosophers were many men of transcendent talents and virtues, the ornaments of their species, and justly entitled to the veneration of all posterity; but regarded as a body they can hardly be considered otherwise than as a knot of disputatious candidates for popular favour, too busy in maintaining their ascendency over their followers and admirers, by an ostentatious display of superior knowledge, to have the leisure (had they always the inclination) to base their pretensions on a deep and sure foundation, and yet too sensible of the disgrace and inconvenience of failure, not to defend their dogmas, however shallow, when once promulgated, against their keen and sagacious opponents, by every art of sophism or appeal to passion. Hence the crudities and chimerical views with which their systems of philosophy, both natural and moral, were overloaded; their endless disputes about verbal subtleties, and, last and worst, the proud assumption with which they sheltered ignorance and indolence under the screen of unintelligible jargon or dogmatical assertion. Perhaps, however, this character applies rather to the later than to the earlier of the Greek philosophers. The spirit of rational enquiry into nature seems, if we can judge from the uncertain and often contradictory notices handed down to us of their tenets, to have been far more alive, and less warped by this vain and arrogant turn, then than at a later period. We know not now what was the precise meaning attached by Thales to his opinion, that water was the origin of all things; but modern geologists will not be at a loss to conceive how an observant traveller might become impressed with this notion, without having recourse to the mystic records of Egypt or Chaldea. His ideas of eclipses and of the nature of the moon were sound; and his prediction of an eclipse of the sun, in particular, was attended with circumstances so remarkable as to have made it a matter of important investigation to modern astronomers. Anaxagoras, among a number of crude and imperfectly explained notions, speculated rationally enough on the cause of the winds and of the rainbow, and less absurdly on earthquakes than many modern geologists have done, and appears generally to have had his attention alive to nature, and his mind open to just reasoning on its phenomena; while Pythagoras, whether he reasoned it out for himself, or borrowed the notion from Egypt or India, had attained a just conception of the general disposition of the parts of the solar system, and the place held by the earth in it; nay, according to some accounts, had even raised his views so far as to speculate on the attraction of the sun as the bond of its union.

(99.) But the successors of these bonâ fide enquirers into nature debased the standard of truth; and, taking advantage of the credit justly attached to their discoveries, renounced the modest character of learners, and erected themselves into teachers, and, to maintain their pretensions to this character, adopted the tone of men who had nothing further to learn. Unfortunately for true science, the national character gave every encouragement to pretensions of this kind. That restless craving after novelty, which distinguished the Greeks in their civil and political relations, pursued them into their philosophy. Whatever speculations were only ingenious and new had irresistible charms; and the teacher who could embody a clever thought in elegant language, or at once save his followers and himself the trouble of thinking or reasoning, by bold assertion, was too often induced to acquire cheaply the reputation of superior knowledge, snatch a few superficial notions from the most ordinary and obvious facts, envelope them in a parade of abstruse words, declare them the primary and ultimate principles of all things, and denounce as absurd and impious all opinions opposed to his own.

(100.) In this war of words the study of nature was neglected, and an humble and patient enquiry after facts altogether despised, as unworthy of the high priori ground a true philosopher ought to take. It was the radical error of the Greek philosophy to imagine that the same method which proved so eminently successful in mathematical, would be equally so in physical, enquiries, and that, by setting out from a few simple and almost self-evident notions, or axioms, every thing could be reasoned out. Accordingly, we find them constantly straining their invention to discover these principles, which were to prove so pregnant. One makes fire the essential matter and origin of the universe; another, air; a third, discovers the key to every difficulty, and the explanation of all phenomena, in the “το απειρον” or infinitude of things; a fourth, in the το ὁν and the το μη ὁν, that is to say, in entity and nonentity;—till at length an authority, which was destined to command opinions for nearly two thousand years, settled this important point, by deciding, that matter, form, and privation, were to be considered the principles of all things.

(101.) It were to do injustice to Aristotle, however, to judge of him by such a sample of his philosophy. He, at least, saw the necessity of having recourse to nature for something like principles of physical science; and, as an observer, a collector and recorder of facts and phenomena, stood without an equal in his age. It was the fault of that age, and of the perverse and flimsy style of verbal disputation which had infected all learning, rather than his own, that he allowed himself to be contented with vague and loose notions drawn from general and vulgar observation, in place of seeking carefully, in well arranged and thoroughly considered instances, for the true laws of nature. His voluminous works, on every department of human knowledge existing in his time, have nearly all perished. From his work on animals, which has descended to us, we are, however, enabled to appreciate his powers of observation; and a parallel drawn by an eminent Oxford professor between his classifications and those of the most illustrious of living naturalists, shows him to have attained a view of animated nature in a remarkable degree comprehensive, and which contrasts strikingly with the confusion, vagueness, and assumption of his physical opinions and dogmas. In these it is easy to recognize a mind not at home, and an impression of the necessity of saying something learned and systematic, without knowing what to say. Thus he divides motions into natural and unnatural; the natural motion of fire and light bodies being upwards, those of heavy downwards, each seeking its kindred nature in the heavens and the earth. Thus, too, the immediate impressions made on us by external objects, such as hardness, colour, heat, &c. are referred at once, in the Aristotelian philosophy, to occult qualities, in virtue of which they are as they are, and beyond which it is useless to enquire.30 Of course there will occur a limit beyond which it is useless for merely human faculties to enquire; but where that limit is placed, experience alone can teach us; and at least to assert that we have attained it, is now universally recognized as the sure criterion of dogmatism.

(102.) In the early ages of the church the writings of Aristotle were condemned, as allowing too much to reason and sense; and even so late as the twelfth century they were sought out and burned, and their readers excommunicated. By degrees, however, the extreme injustice of this impeachment of their character was acknowledged: they became the favourite study of the schoolmen, and furnished the keenest weapons of their controversy, being appealed to in all disputes as of sovereign authority; so that the slightest dissent from any opinion of the “great master,” however absurd or unintelligible, was at once drowned by clamour, or silenced by the still more effectual argument of bitter persecution. If the logic of that gloomy period could be justly described as “the art of talking unintelligibly on matters of which we are ignorant,” its physics might, with equal truth, be summed up in a deliberate preference of ignorance to knowledge, in matters of every day’s experience and use.

(103.) In “this opake of nature and of soul,” the perverse activity of the alchemists from time to time struck out a doubtful spark31; and our illustrious countryman, Roger Bacon, shone out at the obscurest moment, like an early star predicting dawn. It was not, however, till the sixteenth century that the light of nature began to break forth with a regular and progressive increase. The vaunts of Paracelsus of the power of his chemical remedies and elixirs, and his open condemnation of the ancient pharmacy, backed as they were by many surprising cures, convinced all rational physicians that chemistry could furnish many excellent remedies, unknown till that time32, and a number of valuable experiments began to be made by physicians and chemists, desirous of discovering and describing new chemical remedies. The chemical and metallurgic arts, exercised by persons empirically acquainted with their secrets, began to be seriously studied with a view to the acquisition of rational and useful knowledge, and regular treatises on branches of natural science at length to appear. George Agricola, in particular, devoted himself with ardour to the study of mineralogy and metallurgy in the mining districts of Bohemia and Schemnitz, and published copious and methodical accounts of all the facts within his knowledge: and our countryman, Dr. Gilbert of Colchester, in 1590, published a treatise on magnetism, full of valuable facts and experiments, ingeniously reasoned on; and he likewise extended his enquiries to a variety of other subjects, in particular to electricity.

(104.) But, as the decisive mark of a great commencing change in the direction of the human faculties, astronomy, the only science in which the ancients had made any real progress, and ascended to any thing like large and general conceptions, began once more to be studied in the best spirit of a candid philosophy; and the Copernican or Pythagorean system arose or revived, and rapidly gained advocates. Galileo at length appeared, and openly attacked and refuted the Aristotelian dogmas respecting motion, by direct appeal to the evidence of sense, and by experiments of the most convincing kind. The persecutions which such a step drew upon him, the record of his perseverance and sufferings, and the ultimate triumph of his opinions and reasonings, have been too lately and too well related33 to require repetition here.

(105.) By the discoveries of Copernicus, Kepler, and Galileo, the errors of the Aristotelian philosophy were effectually overturned on a plain appeal to the facts of nature; but it remained to show on broad and general principles, how and why Aristotle was in the wrong; to set in evidence the peculiar weakness of his method of philosophizing, and to substitute in its place a stronger and better. This important task was executed by Francis Bacon, Lord Verulam, who will, therefore, justly be looked upon in all future ages as the great reformer of philosophy, though his own actual contributions to the stock of physical truths were small, and his ideas of particular points strongly tinctured with mistakes and errors, which were the fault rather of the general want of physical information of the age than of any narrowness of view on his own part; and of this he was fully aware. It has been attempted by some to lessen the merit of this great achievement, by showing that the inductive method had been practised in many instances, both ancient and modern, by the mere instinct of mankind; but it is not the introduction of inductive reasoning, as a new and hitherto untried process, which characterizes the Baconian philosophy, but his keen perception, and his broad and spirit-stirring, almost enthusiastic, announcement of its paramount importance, as the alpha and omega of science, as the grand and only chain for the linking together of physical truths, and the eventual key to every discovery and every application. Those who would deny him his just glory on such grounds would refuse to Jenner or to Howard their civic crowns, because a few farmers in a remote province had, time out of mind, been acquainted with vaccination, or philanthropists, in all ages, had occasionally visited the prisoner in his dungeon.

(106.) An immense impulse was now given to science, and it seemed as if the genius of mankind, long pent up, had at length rushed eagerly upon Nature, and commenced, with one accord, the great work of turning up her hitherto unbroken soil, and exposing the treasures so long concealed. A general sense now prevailed of the poverty and insufficiency of existing knowledge in matters of fact; and, as information flowed fast in, an era of excitement and wonder commenced, to which the annals of mankind had furnished nothing similar. It seemed, too, as if Nature herself seconded the impulse; and, while she supplied new and extraordinary aids to those senses which were henceforth to be exercised in her investigation,—while the telescope and the microscope laid open the infinite in both directions,—as if to call attention to her wonders, and signalize the epoch, she displayed the rarest, the most splendid and mysterious, of all astronomical phenomena, the appearance and subsequent total extinction of a new and brilliant fixed star twice within the lifetime of Galileo himself.34

(107.) The immediate followers of Bacon and Galileo ransacked all nature for new and surprising facts, with something of that craving for the marvellous, which might be regarded as a remnant of the age of alchemy and natural magic, but which, under proper regulation, is a most powerful and useful stimulus to experimental enquiry. Boyle, in particular, seemed animated by an enthusiasm of ardour, which hurried him from subject to subject, and from experiment to experiment, without a moment’s intermission, and with a sort of undistinguishing appetite; while Hooke (the great contemporary, and almost the worthy rival, of Newton) carried a keener eye of scrutinizing reason into a range of research even yet more extensive. As facts multiplied, leading phenomena became prominent, laws began to emerge, and generalizations to commence; and so rapid was the career of discovery, so signal the triumph of the inductive philosophy, that a single generation and the efforts of a single mind sufficed for the establishment of the system of the universe, on a basis never after to be shaken.

(108.) We shall now endeavour to enumerate and explain in detail the principal steps by which legitimate and extensive inductions are arrived at, and the processes by which the mind, in the investigation of natural laws, purges itself by successive degrees of the superfluities and incumbrances which hang about particulars, and obscure the perception of their points of resemblance and connection. We shall state the helps which may be afforded us, in a work of so much thought and labour, by a methodical course of proceeding, and by a careful notice of those means which have at any time been found successful, with a view to their better understanding and adaptation to other cases: a species of mental induction of no mean utility and extent in itself; inasmuch as by pursuing it alone we can attain a more intimate knowledge than we actually possess of the laws which regulate our discovery of truth, and of the rules, so far as they extend, to which invention is reducible. In doing this, we shall commence at the beginning, with experience itself, considered as the accumulation of the knowledge of individual objects and facts.

CHAP. IV.

OF THE OBSERVATION OF FACTS AND THE COLLECTION OF INSTANCES.

(109.) Nature offers us two sorts of subjects of contemplation in the external world,—objects, and their mutual actions. But, after what has been said on the subject of sensation, the reader will be at no loss to perceive that we know nothing of the objects themselves which compose the universe, except through the medium of the impressions they excite in us, which impressions are the results of certain actions and processes in which sensible objects and the material parts of ourselves are directly concerned. Thus, our observation of external nature is limited to the mutual action of material objects on one another; and to facts, that is, the associations of phenomena or appearances. We gain no information by perceiving merely that an object is black; but if we also perceive it to be fluid, we at least acquire the knowledge that blackness is not incompatible with fluidity, and have thus made a step, however trifling, to a knowledge of the more intimate nature of these two qualities. Whenever, therefore, we would either analyse a phenomenon into simpler ones, or ascertain what is the course or law of nature under any proposed general contingency, the first step is to accumulate a sufficient quantity of well ascertained facts or recorded instances, bearing on the point in question. Common sense dictates this, as affording us the means of examining the same subject in several points of view; and it would also dictate, that the more different these collected facts are in all other circumstances but that which forms the subject of enquiry, the better; because they are then in some sort brought into contrast with one another in their points of disagreement, and thus tend to render those in which they agree more prominent and striking.

(110.) The only facts which can ever become useful as grounds of physical enquiry are those which happen uniformly and invariably under the same circumstances. This is evident: for if they have not this character they cannot be included in laws; they want that universality which fits them to enter as elementary particles into the constitution of those universal axioms which we aim at discovering. If one and the same result does not constantly happen under a given combination of circumstances, apparently the same, one of two things must be supposed,—caprice (i. e. the arbitrary intervention of mental agency), or differences in the circumstances themselves, really existing, but unobserved by us. In either case, though we may record such facts as curiosities, or as awaiting explanation when the difference of circumstances shall be understood, we can make no use of them in scientific enquiry. Hence, whenever we notice a remarkable effect of any kind, our first question ought to be, Can it be reproduced? What are the circumstances under which it has happened? And will it always happen again if those circumstances, so far as we have been able to collect them, co-exist?

(111.) The circumstances, then, which accompany any observed fact, are main features in its observation, at least until it is ascertained by sufficient experience what circumstances have nothing to do with it, and might therefore have been left unobserved without sacrificing the fact. In observing and recording a fact, therefore, altogether new, we ought not to omit any circumstance capable of being noted, lest some one of the omitted circumstances should be essentially connected with the fact, and its omission should, therefore, reduce the implied statement of a law of nature to the mere record of an historical event. For instance, in the fall of meteoric stones, flashes of fire are seen proceeding from a cloud, and a loud rattling noise like thunder is heard. These circumstances, and the sudden stroke and destruction ensuing, long caused them to be confounded with an effect of lightning, and called thunderbolts. But one circumstance is enough to mark the difference: the flash and sound have been perceived occasionally to emanate from a very small cloud insulated in a clear sky; a combination of circumstances which never happens in a thunder storm, but which is undoubtedly intimately connected with their real origin.

(112.) Recorded observation consists of two distinct parts: 1st, an exact notice of the thing observed, and of all the particulars which may be supposed to have any natural connection with it; and, 2dly, a true and faithful record of them. As our senses are the only inlets by which we receive impressions of facts, we must take care, in observing, to have them all in activity, and to let nothing escape notice which affects any one of them. Thus, if lightning were to strike the house we inhabit, we ought to notice what kind of light we saw—whether a sheet of flame, a darting spark, or a broken zig-zag; in what direction moving, to what objects adhering, its colour, its duration, &c.; what sounds were heard—explosive, crashing, rattling, momentary, or gradually increasing and fading, &c.; whether any smell of fire was perceptible, and if sulphureous, metallic, or such as would arise merely from substances scorched by the flash, &c.; whether we felt any shock, stroke, or peculiar sensation, or experienced any strange taste in our mouths. Then, besides detailing the effects of the stroke, all the circumstances which might in any degree seem likely to attract, produce, or modify it, such as the presence of conductors, neighbouring objects, the state of the atmosphere, the barometer, thermometer, &c., and the disposition of the clouds, should be noted; and after all this particularity, the question how the house came to be struck? might ultimately depend on the fact that a flash of lightning twenty miles off passed at that particular moment from the ground to the clouds, by an effect of what has been termed the returning stroke.

(113.) A writer in the Edinburgh Philosophical Journal35 states himself to have been led into a series of investigations on the chemical nature of a peculiar acid, by noticing, accidentally, a bitter taste in a liquid about to be thrown away. Chemistry is full of such incidents.

(114.) In transient phenomena, if the number of particulars be great, and the time to observe them short, we must consult our memory before they have had time to fade, or refresh it by placing ourselves as nearly as possible in the same circumstances again; go back to the spot, for instance, and try the words of our statement by appeal to all remaining indications, &c. This is most especially necessary where we have not observed ourselves, but only collect and record the observations of others, particularly of illiterate or prejudiced persons, on any rare phenomenon, such as the passing of a great meteor,—the fall of a stone from the sky,—the shock of an earthquake,—an extraordinary hailstorm, &c.

(115.) In all cases which admit of numeration or measurement, it is of the utmost consequence to obtain precise numerical statements, whether in the measure of time, space, or quantity of any kind. To omit this, is, in the first place, to expose ourselves to illusions of sense which may lead to the grossest errors. Thus, in alpine countries, we are constantly deceived in heights and distances; and when we have overcome the first impression which leads us to under-estimate them, we are then hardly less apt to run into the opposite extreme. But it is not merely in preserving us from exaggerated impressions that numerical precision is desirable. It is the very soul of science; and its attainment affords the only criterion, or at least the best, of the truth of theories, and the correctness of experiments. Thus, it was entirely to the omission of exact numerical determinations of quantity that the mistakes and confusion of the Stahlian chemistry were attributable,—a confusion which dissipated like a morning mist as soon as precision, in this respect, came to be regarded as essential. Chemistry is in the most pre-eminent degree a science of quantity; and to enumerate the discoveries which have arisen in it, from the mere determination of weights and measures, would be nearly to give a synopsis of this branch of knowledge. We need only mention the law of definite proportions, which fixes the composition of every body in nature in determinate proportional weights of its ingredients.

(116.) Indeed, it is a character of all the higher laws of nature to assume the form of precise quantitative statement. Thus, the law of gravitation, the most universal truth at which human reason has yet arrived, expresses not merely the general fact of the mutual attraction of all matter; not merely the vague statement that its influence decreases as the distance increases, but the exact numerical rate at which that decrease takes place; so that when its amount is known at any one distance it may be calculated exactly for any other. Thus, too, the laws of crystallography, which limit the forms assumed by natural substances, when left to their own inherent powers of aggregation, to precise geometrical figures, with fixed angles and proportions, have the same essential character of strict mathematical expression, without which no exact particular conclusions could ever be drawn from them.

(117.) But, to arrive at laws of this description, it is evident that every step of our enquiry must be perfectly free from the slightest degree of looseness and indecision, and carry with it the full force of strict numerical announcement; and that, therefore, the observations themselves on which all laws ultimately rest ought to have the same property. None of our senses, however, gives us direct information for the exact comparison of quantity. Number, indeed, that is to say, integer number, is an object of sense, because we can count; but we can neither weigh, measure, nor form any precise estimate of fractional parts by the unassisted senses. Scarcely any man could tell the difference between twenty pounds and the same weight increased or diminished by a few ounces; still less could he judge of the proportion between an ounce of gold and a hundred grains of cotton by balancing them in his hands. To take another instance: the eye is no judge of the proportion of different degrees of illumination, even when seen side by side; and if an interval elapses, and circumstances change, nothing can be more vague than its judgments. When we gaze with admiration at the gorgeous spectacle of the golden clouds at sunset, which seem drenched in light and glowing like flames of real fire, it is hardly by any effort we can persuade ourselves to regard them as the very same objects which at noonday pass unnoticed as mere white clouds basking in the sun, only participating, from their great horizontal distance, in the ruddy tint which luminaries acquire by shining through a great extent of the vapours of the atmosphere, and thereby even losing something of their light. So it is with our estimates of time, velocity, and all other matters of quantity; they are absolutely vague, and inadequate to form a foundation for any exact conclusion.

(118.) In this emergency we are obliged to have recourse to instrumental aids, that is, to contrivances which shall substitute for the vague impressions of sense the precise one of number, and reduce all measurement to counting. As a first preliminary towards effecting this, we fix on convenient standards of weight, dimension, time, &c., and invent contrivances for readily and correctly repeating them as often as we please, and counting how often such a standard unit is contained in the thing, be it weight, space, time, or angle, we wish to measure; and if there be a fractional part over, we measure this as a new quantity by aliquot parts of the former standard.

(119.) If every scientific enquirer observed only for his own satisfaction, and reasoned only on his own observations, it would be of little importance what standards he used, or what contrivances (if only just ones) he employed for this purpose; but if it be intended (as it is most important they should) that observations once made should remain as records to all mankind, and to all posterity, it is evidently of the highest consequence that all enquirers should agree on the use of a common standard, and that this should be one not liable to change by lapse of time. The selection and verification of such standards, however, will easily be understood to be a matter of extreme difficulty, if only from the mere circumstance that, to verify the permanence of one standard, we must compare it with others, which it is possible may be themselves inaccurate, or, at least, stand in need of verification.

(120.) Here we can only call to our assistance the presumed permanence of the great laws of Nature, with all experience in its favour, and the strong impression we have of the general composure and steadiness of every thing relating to the gigantic mass we inhabit—“the great globe itself.” In its uniform rotation on its axis, accordingly, we find a standard of time, which nothing has ever given us reason to regard as subject to change, and which, compared with other periods which the revolutions of the planets about the sun afford, has demonstrably undergone none since the earliest history. In the dimensions of the earth we find a natural unit of the measure of space, which possesses in perfection every quality that can be desired; and in its attraction combined with its rotation the researches of dynamical science have enabled us, through the medium of the pendulum, to obtain another invariable standard, more refined and less obvious, it is true, in its origin, but possessing a great advantage in its capability of ready verification, and therefore easily made to serve as a check on the other. The former, viz. direct measurement of the dimensions of the earth, is the origin of the mètre, the French unit of linear measure; the latter, of the British yard. Theoretically speaking, they are equally eligible; but when we consider that the quantity directly measured, in the case of the mètre, is a length a great many thousand times the final unit, and in the pendulum or yard very nearly the unit itself, there can be no hesitation in giving the preference as an original measure to the former, because any error committed in the process by which that is determined becomes subdivided in the final result; while, on the other hand, any minute error committed in determining the length of the pendulum becomes multiplied by the repetition of the unit in all measurements of considerable lengths performed in yards.

(121.) The same admirable invention of the pendulum affords a means of subdividing time to an almost unlimited nicety. A clock is nothing more than a piece of mechanism for counting the oscillations of a pendulum; and by that peculiar property of the pendulum, that one vibration commences exactly where the last terminates, no part of time is lost or gained in the juxta-position of the units so counted, so that the precise fractional part of a day can be ascertained which each such unit measures.

(122.) It is owing to this peculiar property by which the juxta-position of units of time and weight can be performed without error, that the whole of the accuracy with which time and weight can be multiplied and subdivided is owing.36 The same thing cannot be accomplished in space, by any method we are yet acquainted with, so that our means of subdividing space are much inferior in precision. The beautiful principle of repetition, invented by Borda, offers the nearest approach to it, but cannot be said to be absolutely free from the source of error in question. The method of “double weighing,” which we owe to the same distinguished observer, affords an instance of the direct comparison of two equal weights independent of almost every source of error which can affect the comparison of one object with another. It has been remarked by Biot, that previous to the invention of this elegant method, instruments afforded no perfect means of ascertaining the weight of a body.

(123.) But it is not enough to possess a standard of this abstract kind: a real material measure must be constructed, and exact copies of it taken. This, however, is not very difficult; the great difficulty is to preserve it unaltered from age to age; for unless we transmit to posterity the units of our measurements, such as we have ourselves used them, we, in fact, only half bequeath to them our observations. This is a point too much lost sight of, and it were much to be wished that some direct provision for so important an object were made.37

(124.) But, it may be asked, if our measurement of quantity is thus unavoidably liable to error, how is it possible that our observations can possess that quality of numerical veracity which is requisite to render them the foundation of laws, whose distinguishing perfection consists in their strict mathematical expression? To this the reply is twofold. 1st, that though we admit the necessary existence of numerical error in every observation, we can always assign a limit which such error cannot possibly exceed; and the extent of this latitude of error of observation is less in proportion to the perfection of the instrumental means we possess, and the care bestowed on their employment. In the greater part of modern measurements it is, in point of fact, extremely minute, and may be still further diminished, almost to any required extent, by repeating the measurements a great number of times, and under a great variety of circumstances, and taking a mean of the results, when errors of opposite kinds will, at length, compensate each other. But, 2dly, there exists a much more fundamental reply to this objection. In reasoning upon our observations, the existence and possible amount of quantitative error is always to be allowed for; and the extent to which theories may be affected by it is never to be lost sight of. In reasoning upwards, from observations confessedly imperfect to general laws, we must take care always to regard our conclusions as conditional, so far as they may be affected by such unavoidable imperfections; and when at length we shall have arrived at our highest point, and attained to axioms which admit of general and deductive reasoning, the question, whether they are vitiated by the errors of observation or not, will still remain to be decided, and must become the object of subsequent verification. This point will be made the subject of more distinct consideration hereafter, when we come to speak of the verification of theories and the laws of probability.

(125.) With respect to our record of observations, it should be not only circumstantial but faithful; by which we mean, that it should contain all we did observe, and nothing else. Without any intention of falsifying our record, we may do so unperceived by ourselves, owing to a mixture of the views and language of an erroneous theory with that of simple fact. Thus, for example, if, in describing the effect of lightning, we should say, “The thunderbolt struck with violence against the side of the house, and beat in the wall,” a fact would be stated which we did not see, and would lead our hearers to believe that a solid or ponderable projectile was concerned. The “strong smell of sulphur,” which is sometimes said to accompany lightning, is a remnant of the theory which made thunder and lightning the explosion of a kind of aërial gunpowder, composed of sulphureous and nitrous exhalations. There are some subjects particularly infested with this mixture of theory in the statement of observed fact. The older chemistry was so overborne by this mischief, as quite to confound and nullify the descriptions of innumerable curious and laborious experiments. And in geology, till a very recent period, it was often extremely difficult, from this circumstance, to know what were the facts observed. Thus, Faujas de St. Fond, in his work on the volcanoes of central France, describes with every appearance of minute precision craters existing no where but in his own imagination. There is no greater fault (direct falsification of fact excepted) which can be committed by an observer.

(126.) When particular branches of science have acquired that degree of consistency and generality, which admits of an abstract statement of laws, and legitimate deductive reasoning, the principle of the division of labour tends to separate the province of the observer from that of the theorist. There is no accounting for the difference of minds or inclinations, which leads one man to observe with interest the developements of phenomena, another to speculate on their causes; but were it not for this happy disagreement, it may be doubted whether the higher sciences could ever have attained even their present degree of perfection. As laws acquire generality, the influence of individual observations becomes less, and a higher and higher degree of refinement in their performance, as well as a great multiplication in their number, becomes necessary to give them importance. In astronomy, for instance, the superior departments of theory are completely disjoined from the routine of practical observation.

(127.) To make a perfect observer, however, either in astronomy or in any other department of science, an extensive acquaintance is requisite, not only with the particular science to which his observations relate, but with every branch of knowledge which may enable him to appretiate and neutralize the effect of extraneous disturbing causes. Thus furnished, he will be prepared to seize on any of those minute indications, which (such is the subtlety of nature) often connect phenomena which seem quite remote from each other. He will have his eyes as it were opened, that they may be struck at once with any occurrence which, according to received theories, ought not to happen; for these are the facts which serve as clews to new discoveries. The deviation of the magnetic needle, by the influence of an electrified wire, must have happened a thousand times to a perceptible amount, under the eyes of persons engaged in galvanic experiments, with philosophical apparatus of all kinds standing around them; but it required the eye of a philosopher such as Oërsted to seize the indication, refer it to its origin, and thereby connect two great branches of science. The grand discovery of Malus of the polarization of light by reflection originated in his casual remark of the disappearance of one of the images of a window in the Luxembourg palace, one evening, when strongly illuminated by the setting sun, viewed through a doubly refracting prism.

(128.) To avail ourselves as far as possible of the advantages which a division of labour may afford for the collection of facts, by the industry and activity which the general diffusion of information, in the present age, brings into exercise, is an object of great importance. There is scarcely any well-informed person, who, if he has but the will, has not also the power to add something essential to the general stock of knowledge, if he will only observe regularly and methodically some particular class of facts which may most excite his attention, or which his situation may best enable him to study with effect. To instance one or two subjects, which can only be effectually improved by the united observations of great numbers widely dispersed:—Meteorology, one of the most complicated but important branches of science, is at the same time one in which any person who will attend to plain rules, and bestow the necessary degree of attention, may do effectual service. What benefits has not Geology reaped from the activity of industrious individuals, who, setting aside all theoretical views, have been content to exercise the useful and highly entertaining occupation of collecting specimens from the countries which they visit? In short, there is no branch of science whatever in which, at least, if useful and sensible queries were distinctly proposed, an immense mass of valuable information might not be collected from those who, in their various lines of life, at home or abroad, stationary or in travel, would gladly avail themselves of opportunities of being useful. Nothing would tend better to attain this end than the circulation of printed skeleton forms, on various subjects, which should be so formed as, 1st, to ask distinct and pertinent questions, admitting of short and definite answers; 2dly, To call for exact numerical statement on all principal points; 3dly, To point out the attendant circumstances most likely to prove influential, and which ought to be observed; 4thly, To call for their transmission to a common centre.