_Of Matter.--Of its various Combinations.--Of its diversified Motion, or
of the Course of Nature._
We know nothing of the elements of bodies, but we know some of their
properties or qualities; and we distinguish their various matter by the
effect or change produced on our senses; that is to say, by the variety
of motion their presence excites in us. In consequence, we discover
in them, extent, mobility, divisibility, solidity, gravity, and inert
force. From these general and primitive properties flow a number
of others, such as density, figure, colour, ponderosity, &c. Thus,
relatively to us, matter is all that affects our senses in any manner
whatever; the various properties we attribute to matter, by which we
discriminate its diversity, are founded on the different impressions we
receive on the changes they produce in us.
A satisfactory definition of matter has not yet been given. Man,
deceived and led astray by his prejudices, formed but vague,
superficial, and imperfect notions concerning it. He looked upon it
as an unique being, gross and passive, incapable of either moving by
itself, of forming combinations, or of producing any thing by its
own energies. Instead of this unintelligible jargon, he ought to have
contemplated it as a _genus_ of beings, of which the individuals,
although they might possess some common properties, such as extent,
divisibility, figure, &c. should not, however, be all ranked in the same
class, nor comprised under the same general denomination.
An example will serve more fully to explain what we have asserted,
throw its correctness into light, and facilitate the application.
The properties common to all matter, are extent, divisibility,
impenetrability, figure, mobility, or the property of being moved in
mass. FIRE, beside these general properties, common to all matter,
enjoys also the peculiar property of being put into activity by a motion
that produces on our organs of feeling the sensation of heat; and by
another, that communicates to our visual organs the sensation of light.
Iron, in common with matter in general, has extent and figure; is
divisible, and moveable in mass: if fire be combined with it in a
certain proportion, the iron acquires two new properties; namely, those
of exciting in us similar sensations of heat and light, which were
excited by the element of fire, but which the iron had not, before its
combination with the igneous matter. These distinguishing properties
are inseparable from matter, and the phenomena that result, may, in the
strictest sense of the word, be said to result necessarily.
If we contemplate a little the paths of Nature--if, for a time, we trace
the beings in this Nature, under the different states through which,
by reason of their properties, they are compelled to pass; we shall
discover, that it is to motion, and motion only, that is to be ascribed
all the changes, all the combinations, all the forms, in short, all the
various modifications of matter. That it is by motion every thing that
exists is produced, experiences change, expands, and is destroyed. It
is motion that alters the aspect of beings; that adds to, or takes away
from their properties; which obliges each of them, by a consequence of
its nature, after having occupied a certain rank or order, to quit it,
to occupy another, and to contribute to the generation, maintenance, and
decomposition of other beings, totally different in their bulk, rank,
and essence.
In what experimental philosophers have styled the THREE ORDERS OF
NATURE, that is to say, the _mineral_, the _vegetable_, and _animal_
worlds, they have established, by the aid of motion, a transmigration,
an exchange, a continual circulation in the particles of matter. Nature
has occasion in one place, for those particles which, for a time, she
has placed in another. These particles, after having, by particular
combinations, constituted beings endued with peculiar essences, with
specific properties, with determinate modes of action, dissolve and
separate with more or less facility; and combining in a new manner, they
form new beings. The attentive observer sees this law execute itself, in
a manner more or less prominent, through all the beings by which he is
surrounded. He sees nature full of _erratic germe_, some of which expand
themselves, whilst others wait until motion has placed them in their
proper situation, in suitable wombs or matrices, in the necessary
circumstances, to unfold, to increase, to render them more perceptible
by the addition of other substances of matter analogous to their
primitive being. In all this we see nothing but the effect of motion,
necessarily guided, modified, accelerated or slackened, strengthened or
weakened, by reason of the various properties that beings successively
acquire and lose; which, every moment, infallibly produces alterations
in bodies more or less marked. Indeed, these bodies cannot be, strictly
speaking, the same in any two successive moments of their existence;
they must, every instant, either acquire or lose: in short, they are
obliged to undergo continual variations in their essences, in their
properties, in their energies, in their masses, in their qualities, in
their mode of existence.
Animals, after they have been expanded in, and brought out of, the wombs
that are suitable to the elements of their machine, enlarge, strengthen,
acquire new properties, new energies, new faculties; either by deriving
nourishment from plants analogous to their being, or by devouring other
animals whose substance is suitable to their preservation; that is to
say, to repair the continual deperdition or loss of some portion of
their own substance, that is disengaging itself every instant. These
same animals are nourished, preserved, strengthened, and enlarged, by
the aid of air, water, earth, and fire. Deprived of air, or of the fluid
that surrounds them, that presses on them, that penetrates them, that
gives them their elasticity, they presently cease to live. Water,
combined with this air, enters into their whole mechanism of which
it facilitates the motion. Earth serves them for a basis, by giving
solidity to their texture: it is conveyed by air and water, which carry
it to those parts of the body with which it can combine. Fire itself,
disguised and enveloped under an infinity of forms, continually received
into the animal, procures him heat, continues him in life, renders him
capable of exercising his functions. The aliments, charged with these
various principles, entering into the stomach, re-establish the nervous
system, and restore, by their activity, and the elements which compose
them, the machine which begins to languish, to be depressed, by the loss
it has sustained. Forthwith the animal experiences a change in his
whole system; he has more energy, more activity; he feels more courage;
displays more gaiety; he acts, he moves, he thinks, after a different
manner; all his faculties are exercised with more ease. This igneous
matter, so congenial to generation--so restorative in its effect--so
necessary to life, was the JUPITER of the ancients: from all that has
preceded, it is clear, that what are called the elements, or primitive
parts of matter, variously combined, are, by the agency of motion,
continually united to, and assimilated with, the substance of
animals--that they visibly modify their being--have an evident influence
over their actions, that is to say, upon the motion they undergo,
whether visible or concealed.
The same elements, which under certain circumstances serve to nourish,
to strengthen, to maintain the animal, become, under others, the
principles of his weakness, the instruments of his dissolution--of his
death: they work his destruction, whenever they are not in that just
proportion which renders them proper to maintain his existence: thus,
when water becomes too abundant in the body of the animal, it enervates
him, it relaxes the fibres, and impedes the necessary action of the
other elements: thus, fire admitted in excess, excites in him disorderly
motion destructive of his machine: thus, air, charged with principles
not analogous to his mechanism, brings upon him dangerous diseases and
contagion. In fine, the aliments modified after certain modes, in the
room of nourishing, destroy the animal, and conduce to his ruin: the
animal is preserved no longer than these substances are analogous to his
system. They ruin him when they want that just equilibrium that renders
them suitable to maintain his existence.
Plants that serve to nourish and restore animals are themselves
nourished by earth; they expand on its bosom, enlarge and strengthen at
its expense, continually receiving into their texture, by their
roots and their pores, water, air, and igneous matter: water visibly
reanimates them whenever their vegetation or genus of life languishes;
it conveys to them those analogous principles by which they are enabled
to reach perfection: air is requisite to their expansion, and furnishes
them with water, earth, and the igneous matter with which it is charged.
By these means they receive more or less of the inflammable matter; the
different proportions of these principles, their numerous combinations,
from whence result an infinity of properties, a variety of forms,
constitute the various families and classes into which botanists have
distributed plants: it is thus we see the cedar and the hyssop develop
their growth; the one rises to the clouds, the other creep humbly on
the earth. Thus, by degrees, from an acorn springs the majestic oak,
accumulating, with time, its numerous branches, and overshadowing us
with its foliage. Thus, a grain of corn, after having drawn its own
nourishment from the juices of the earth, serves, in its turn, for
the nourishment of man, into whose system it conveys the elements or
principles by which it has been itself expanded, combined, and modified
in such a manner, as to render this vegetable proper to assimilate and
unite with the human frame; that is to say, with the fluids and solids
of which it is composed.
The same elements, the same principles, are found in the formation
of minerals, as well as in their decomposition, whether natural or
artificial. We find that earth, diversely modified, wrought, and
combined, serves to increase their bulk, and give them more or less
density and gravity. Air and water contribute to make their particles
cohere; the igneous matter, or inflammable principle, tinges them with
colour, and sometimes plainly indicates its presence, by the brilliant
scintillation which motion elicits from them. These stones and metals,
these bodies, so compact and solid, are disunited, are destroyed, by
the agency of air, water, and fire; which the most ordinary analysis is
sufficient to prove, as well as a multitude of experience, to which our
eyes are the daily evidence.
Animals, plants, and minerals, after a lapse of time, give back to
Nature; that is to say, to the general mass of things, to the universal
magazine, the elements, or principles, which they have borrowed: The
earth retakes that portion of the body of which it formed the basis
and the solidity; the air charges itself with these parts, that are,
analogous to it, and with those particles which are light and subtle;
water carries off that which is suitable to liquescency; fire, bursting
its chains, disengages itself, and rushes into new combinations with
other bodies.
The elementary particles of the animal, being thus dissolved, disunited,
and dispersed; assume new activity, and form new combinations: thus,
they serve to nourish, to preserve, or destroy new beings; among others,
plants, which arrived at their maturity, nourish and preserve new
animals; these in their turn yielding to the same fate as the first.
Such is the constant, the invariable course, of Nature; such is
the eternal circle of mutation, which all that exists is obliged
to describe. It is thus motion generates, preserves for a time, and
successively, destroys, one part of the universe by the other; whilst
the sum of existence remains eternally the same. Nature, by its
combinations, produces suns, which place themselves in the centre of
so many systems: she forms planets, which, by their peculiar essence,
gravitate and describe their revolutions round these suns: by degrees
the motion is changed altogether, and becomes eccentric: perhaps the day
may arrive when these wondrous masses will disperse, of which man, in
the short space of his existence, can only have a faint and transient
glimpse.
It is clear, then, that the continual motion inherent in matter, changes
and destroys all beings; every instant depriving them of some of their
properties, to substitute others: it is motion, which, in thus changing
their actual essence, changes also their order, their direction, their
tendency, and the laws which regulate their mode of acting and being:
from the stone formed in the bowels of the earth, by the intimate
combination and close coherence of similar and analogous particles, to
the sun, that vast reservoir of igneous particles, which sheds torrents
of light over the firmament; from the benumbed oyster, to the thoughtful
and active man; we see an uninterrupted progression, a perpetual chain
of motion and combination; from which is produced, beings that only
differ from each other by the variety of their elementary matter--by the
numerous combinations of these elements, from whence springs modes
of action and existence, diversified to infinity. In generation, in
nutrition, in preservation, we see nothing more than matter, variously
combined, of which each has its peculiar motion, regulated by fixed and
determinate laws, which oblige them to submit to necessary changes. We
shall find, in the formation, in the growth, in the instantaneous
life, of animals, vegetables, and minerals, nothing but matter; which
combining, accumulating, aggregating, and expanding by degrees, forms
beings, who are either feeling, living, vegetating, or else destitute
of these faculties; which, having existed some time under one particular
form, are obliged to contribute by their ruin to the production of other
forms.
Thus, to speak strictly, nothing in Nature is either born, or dies,
according to the common acceptation of those terms. This truth was
felt by many of the ancient philosophers. PLATO says, that according to
tradition, "the living were born of the dead, the same as the dead did
come of the living; and that this is the constant routine of Nature." He
adds from himself, "who knows, if to live, be not to die; and if to die,
be not to live?" This was the doctrine of PYTHAGORAS, a man of great
talent and no less note. EMPEDOCLES asserts, "there is neither birth nor
death, for any mortal; but only a combination, and a separation of that
which was combined, and that this is what amongst men they call birth,
and death." Again he remarks, "those are infants, or short-sighted
persons, with very contracted understandings, who imagine any thing is
born, which did not exist before, or that any thing can die or perish
totally."