The Origin of All Things, Atoms, and How the Senses Work

I prayed him, since he had shew'd so much goodness, and that the Town was not to part¹ till next day, that he would tell me somewhat of that Original of the World, which he had mentioned not long before; "and I promise you," said I, "that in requital, so soon as I am got back to the Moon, from whence my Governour (pointing to my Spirit) will tell you that I am come, I'll spread your Renown there, by relating the rare things you shall tell me: I perceive you Laugh at that promise, because you do not believe that the Moon I speak of is a World, and that I am an Inhabitant of it; but I can assure you also, that the People of that World, who take this only for a Moon, will Laugh at me when I tell them that your Moon is a World, and that there are Fields and Inhabitants in it:"

I asked him to tell me more about the origin of the world, which he had mentioned earlier. He had already shown me so much kindness, and the town was not due to leave¹ until the next day. “In return,” I said, “I promise to spread your fame by telling the remarkable things you tell me. I will do this as soon as I get back to the Moon. My Governor can tell you that I came from there.” I pointed to my Spirit. “I see you are laughing at my promise. That is because you do not believe the Moon is a world or that I am one of its inhabitants. But I can assure you that the people of that world think this one is only a moon. They will laugh at me when I tell them that your Moon is a world, with fields and inhabitants of its own.”

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

He only smiled and said:

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

"Since tracing this great universe to its origin forces us into three or four absurdities, we should reasonably take the path where we are least likely to stumble. I say, then, that the first obstacle is the eternity of the world. Human minds cannot adequately grasp it. Nor can they imagine that this great universe, so beautiful and well ordered, could have made itself. So they have turned to creation. But they are like someone who jumps into a river for fear of getting wet in the rain. They escape the clutches of a dwarf by running into the arms of a giant. And even then, they are not safe. They deny eternity to the world because they cannot comprehend it, yet they grant it to God. It is as if he needed that gift, and as if eternity were easier to imagine in God than in the world. For tell me, please, has anyone ever understood how something can be made from nothing? Alas, the difference between nothing and a single atom is infinitely vast. The sharpest mind could never fathom it. So, to escape this inextricable labyrinth, you must accept that matter is eternal, as God is. But you will say to me, even if I grant you that eternal matter, how could that chaos arrange and order itself? That is what I am about to explain to you."

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

"My little Animal, first imagine dividing every small visible body into infinitely many tiny invisible bodies. Then imagine that the infinite universe consists only of these atoms. They are utterly solid, incorruptible, and simple. Their shapes vary. Some are cubes, parallelograms, or angular shapes. Others are round, pointed, pyramidal, six-sided, or oval. Each acts according to its shape. To see that this is so, put a perfectly round ivory ball on a very smooth surface. Give it the slightest touch, and it will take half a quarter of an hour to stop. Now, suppose the ball were perfectly round, as some of the atoms I speak of are. Suppose also that the surface were perfectly smooth. Then, I say, the ball would never stop. If human skill can set a body moving perpetually, why should we not believe that nature can do it? The same is true of the other shapes. A square shape requires perpetual rest. Other shapes require slanting motion, and others partial motion, such as trembling. A round shape is naturally inclined to move. Joined with a pyramidal shape, it perhaps produces what we call fire. For fire is not only in constant motion, but also penetrates easily. Fire also has different effects, depending on the openings and the nature of the angles where the round shape joins. For example, the fire of pepper is different from the fire of sugar. The fire of sugar differs from that of cinnamon. The fire of cinnamon differs from that of the clove, and the fire of the clove differs from that of a bundle of sticks. Now fire is the architect of the universe, both of its parts and of the whole. It has brought together in an oak the quantity of shapes needed to make that oak.

"But you'll say, how could Hazard congregate into one place all the Figures that are necessary for the production of that Oak? I answer, That it is no wonder that Matter so disposed should form an Oak, but the wonder would have been greater, if the Matter being so disposed the Oak had not been produced; had there been a few less of some Figures, it would have been an Elm, a Poplar, a Willow; and fewer of 'em still, it would have been the Sensitive Plant, an Oyster, a Worm, a Flie, a Frog, a Sparrow, an Ape, a Man. If three Dice being flung upon a Table, there happen a Raffle of two, or all;² a three, a four, and a five; or two sixes, and a third in the bottom;³ would you say, O strange! that each Die should turn up such a chance, when there were so many others. A Sequence of three hath happened, O strange! Two sixes turned up, and the bottom of the third, O strange! I am sure that being a man of Sense, you'll never make such Exclamations; for since there is but a certain quantity of Numbers upon the Dice, it's impossible but some of them must turn up; and you wonder, after that, how matter shuffled together Pell-Mell, as Chance pleases, should make a Man, seeing so many things were necessary for the Construction of his Being. You know not then, that this Matter tending to the Fabrick of a Man hath been a Million of times stopt in it's Progress for forming sometimes a Stone, sometimes Lead, sometimes Coral, sometimes Flower, sometimes a Comet; and all because of more or less Figures, that were required for the framing of a Man: So that it is no greater wonder, if amongst infinite Matters, which incessantly change and stir, some have hit upon the construction of the few Animals, Vegetables, and Minerals which we see, than if in a Hundred Casts of the Dice, one should throw a Raffle: Nay, indeed, it is impossible, that in this hurling of things, nothing should be produced; and yet this will be always admired⁴ by a Blockhead, who little knows how small a matter would have made it to have been otherwise. When the great River of makes a Mill to Grind, or guides the Wheels of a Clock, and the Brook of only runs, and sometimes absconds, you will not say that that River hath a great deal of Wit, because you know that it hath met with things disposed for producing such rare Feats; for had not the Mill stood in the way, it would not have ground the Corn; had it not met the Clock, it would not have marked the Hours: and if the little Rivulet I speak of had met with the same Opportunities, it would have wrought the very same Miracles. Just so it is with the Fire that moves of it self; for finding Organs fit for the Act of Reasoning, it Reasons; when it finds only such as are proper for Sensation, it Sensates; and when such as are fit for Vegetation, it Vegetates. And to prove it is so, put out but the Eyes of a Man, the Fire of whose Soul makes him to see, and he will cease to see; just as our great Clock will leave off to make the Hours, if the Movements of it be broken.

"But you will ask, how could Chance bring together all the shapes needed to produce that oak? I answer that it is no wonder that matter arranged in this way should form an oak. It would be more surprising if matter arranged in this way had not produced an oak. With a few fewer of certain shapes, it would have been an elm, a poplar, or a willow. With fewer still, it would have been a sensitive plant, an oyster, a worm, a fly, a frog, a sparrow, an ape, or a man. Suppose you throw three dice on a table. You might get a match of two or three dice,² a three, a four, and a five, or two sixes and a third die showing its bottom face.³ Would you say, How strange that each die should land as it did, when so many other outcomes were possible? A sequence of three numbers has appeared, how strange! Two sixes have turned up, and the bottom of the third die, how strange! I am sure that, being a sensible person, you would never make such exclamations. There are only so many numbers on the dice, so some of them must turn up. And yet you wonder how matter, jumbled together as Chance pleases, could make a man. You wonder because so many things were needed to construct him. You do not know, then, that this matter, on its way to making a man, has been stopped a million times. Sometimes it formed a stone, sometimes lead, sometimes coral, sometimes a flower, and sometimes a comet. Each time, this happened because it had more or fewer of the shapes needed to make a man. Countless pieces of matter are constantly changing and moving. So it is no greater wonder that some have managed to make the few animals, plants, and minerals we see. It is no more surprising than throwing a match in a hundred throws of the dice. Indeed, it is impossible for nothing to be produced in all this tossing about. Yet a blockhead will always marvel⁴ at what is produced. He has little idea how small a difference would have made the result otherwise. The great river of makes a mill grind corn or drives the wheels of a clock. The brook of only runs and sometimes disappears. But you would not say that the river is very clever. You know that it has encountered things arranged to produce such remarkable feats. If the mill had not stood in its way, it would not have ground the corn. If it had not met the clock, it would not have marked the hours. And if the little brook I speak of had met with the same opportunities, it would have worked the same miracles. It is just the same with the fire that moves of itself. When it finds organs fit for reasoning, it reasons. When it finds only organs fit for sensation, it feels. And when it finds organs fit for vegetation, it grows. To prove this, simply put out the eyes of a man whose soul's fire enables him to see. He will then cease to see, just as our great clock will stop marking the hours if its mechanism is broken.

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

"In short, these primary and indivisible atoms form a circle. Within it, the most puzzling problems of natural philosophy can be resolved without difficulty. I can easily explain even the workings of the senses through these little bodies. Until now, no one has been able to understand them. Let us begin with sight. As the most incomprehensible of the senses, it deserves our first attempt."

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

⁵"I imagine it happens this way. The membranes of the eye have pores like those of glass. They let through the fiery dust called visual rays. When this dust is stopped by some opaque matter, it bounces back. On its return, it meets the image of the object that forced it back. That image is simply an infinite number of tiny particles given off evenly across the surface of the object viewed. The dust then carries the image to our eye. I know you will object that glass is opaque and very dense. Yet instead of reflecting other bodies, it lets them pass through. But I answer that the pores of glass are shaped like the atoms that pass through them. A wheat sieve cannot sift oats, and an oat sieve cannot sift wheat. Likewise, a pine-board box, though thin enough to let sound pass through, cannot be seen through. And a piece of crystal, though transparent and open to sight, cannot be passed through by touch."

I could not here forbear to interrupt him: "A great Poet and Philosopher⁶ of our World," said I, "hath after Epicurus and Democritus⁷ spoken of these little Bodies, in the same manner almost as you do; and therefore, you don't at all surprise me by that Discourse: Only tell me, I pray, as you proceed, how, according to your Principles, you'll explain to me the manner of drawing your Picture in a Looking-Glass."

I could not resist interrupting him. "A great poet and philosopher⁶ of our world," I said, "followed Epicurus and Democritus⁷ in speaking of these little bodies, almost as you do. So what you say does not surprise me at all. But please tell me, as you go on, how your principles explain the way your image appears in a mirror."

"That's very easie," replied he, "for imagine with your self, that those Fires of our Eyes, having passed through the Glass and meeting behind it an Opacous Body that reverberates them, they come back the way they went; and finding those little Bodies marching in equal Superfices upon the Glass, they repel them to our Eyes; and our Imagination, hotter than the other Faculties of our Soul, attracts the more subtile, wherewith it draws our Picture in little.

"That's very easy," he replied. "Imagine that the fires of our eyes pass through the glass and strike an opaque body behind it. This body reflects them back the way they came. On their return, they meet those little bodies moving in even layers on the glass and drive them back to our eyes. Our imagination is hotter than the other faculties of our soul. It attracts the finer bodies and uses them to draw a small picture of us.

"It is as easie to conceive the Act of Hearing, and for Brevities sake, let us only consider it in the Harmony of a Lute, touched by the Hand of a Master. You'll ask me, How can it be, that I perceive at so great a distance a thing which I do not see? Does there a Sponge go out of my Ears, that drinks up that Musick, and brings it back with it again? Or does the Player beget in my Head another little Musician, with another little Lute, who has Orders like an Eccho to sing over to me the same Airs? No; But that Miracle proceeds from this, that the String touched, striking those little Bodies of which the Air is composed, drives it gently into my Brain, with those little Corporeal Nothings that sweetly pierce into it; and according as the String is stretched, the Sound is high, because it more vigorously drives the Atomes; and the Organ being thus penetrated, furnisheth the Fancy wherewith to make a Representation; if too little, then our Memory not having as yet finished its Image, we are forced to repeat the same sound to it again; to the end it may take enough of Materials, which, for Instance, the Measures of a Saraband⁸ furnish it with, for finishing the Picture of that Saraband; but that Operation is nothing near so wonderful as those others, which by the help of the same Organ excite us sometimes to Joy, sometimes to Anger.

"It is just as easy to understand hearing. For brevity's sake, let us consider only the harmony of a lute played by a master. You will ask me, How can I perceive something I cannot see, from so far away? Does a sponge come out of my ears, soak up the music, and bring it back? Or does the player produce another little musician in my head, with another little lute? Is he ordered to play the same tunes back to me like an echo? No. This miracle happens because the plucked string strikes the tiny bodies that make up the air. It gently drives the air into my brain, along with those tiny bits of matter that softly penetrate it. The more tightly the string is stretched, the higher the sound, because it drives the atoms more forcefully. Once the organ has been penetrated, it gives the imagination what it needs to form an image. If too little enters, our memory cannot yet finish the image. So we must repeat the same sound for it, so it can gather enough material. The measures of a saraband⁸, for instance, provide the material to complete the picture of that saraband. But this process is nowhere near as wonderful as the others that use the same organ to stir us. They sometimes move us to joy, and sometimes to anger.

"And this happens, when in that motion these little Bodies meet with other little Bodies within us moving in the same manner, or whose Figure renders them susceptible of the same Agitation; for then these Newcomers stir up their Landlords to move as they do; & thus, when a violent Air meets with the Fire of our Blood, it inclines it to the same Motion, and animates it to a Sally, which is the thing we call Heat of Courage; if the Sound be softer, and have only force enough to raise a less Flame in greater Agitation, by leading it along the Nerves, Membranes, and through the interstices of our Flesh it excites that Tickling which is called Joy: And so it happens in the Ebullition of the other Passions, according as these little Bodies are more or less violently tossed upon us, according to the Motion they receive by the rencounter of other Agitations, and according as they find Dispositions in us for motion. So much for Hearing.

“And this happens when these moving little bodies meet other little bodies inside us. Those bodies either move in the same way or have a shape that makes them capable of the same movement. The newcomers then stir their hosts to move as they do. Thus, when a violent sound meets the fire in our blood, it sets the fire moving in the same way. It stirs the fire into a burst of energy, which we call the heat of courage. If the sound is softer, it may have only enough force to stir a smaller flame into greater motion. By carrying this flame along the nerves and membranes and through the spaces in our flesh, it produces the tingling we call joy. The other passions arise in much the same way. They depend on how violently these little bodies strike us, how encounters with other movements affect their motion, and how ready our bodies are to move. So much for hearing.

"Now, I think the Demonstration of Touching will be every whit as easie, if we conceive that out of all palpable Matter there is a perpetual Emission of little Bodies, and that the more we touch them, the more evaporates; because we press them out of the Subject it self, as Water out of a Sponge when we squeez it. The Hard make a report to the Organ of their Hardness; the Soft, of their Softness; the Rough, &c. And since this is so, we are not so quaint in Feeling with Hands used to Labour, because of the Thickness of the Skin, which being neither porous, nor animated, with difficulty transmits the Evaporations of Matter. Some, perhaps, may desire to know where the Organ of Touching has its Residence. For my part, I think it is spread over all the Surface of the Body, seeing in all parts it feels: Yet I imagine, that the nearer the Member, wherewith we touch, be to the Head, the sooner we distinguish; which Experience convinces us of, when with shut Eyes we handle any thing, for then we'll more easily guess what it is; and if on the contrary we feel it with our hinder Feet, it will be harder for us to know it: And the Reason is, because our Skin being all over perforated, our Nerves, which are of no compacter Matter, lose by the way a great many of those little Atomes through the little Holes of their Contexture, before they reach the Brain, which is their Journeys end: It remains, that I speak of the Smelling and Tasting.

"Now, I think touch will be just as easy to explain. We need only imagine that all tangible matter constantly emits tiny bodies. The more we touch it, the more of these bodies escape. This is because we press them out of the object itself, like water from a sponge when we squeeze it. Hard things tell the organ of touch about their hardness, soft things about their softness, rough things, and so on. Since this is so, hands used to labor are less sensitive to touch because their skin is thick. The skin is neither porous nor alive, so it has difficulty passing along the particles emitted by matter. Some may perhaps want to know where the organ of touch is located. For my part, I think it is spread over the whole surface of the body, since every part feels. Yet I imagine that the closer the part we touch with is to the head, the sooner we can distinguish things. Experience convinces us of this. When we handle something with our eyes shut, we can more easily guess what it is. If, on the other hand, we feel it with our hind feet, it will be harder to recognize. The reason is that our skin is full of holes, and our nerves are made of matter no denser than the skin. On the way to the brain, the nerves lose many of those little atoms through the tiny holes in their structure. The brain is the end of the atoms' journey. It remains for me to speak of smell and taste.

"Pray tell me, when I taste a Fruit, is it not because the Heat of my Mouth melts it? Confess to me then, that there being Salts in a Pear, and that they being separated by Dissolution into little Bodies of a different Figure from those which make the Taste of an Apple, they must needs pierce our Pallate in a very different manner: Just so as the thrust of a Pike, that passes through me, is not like the Wound which a Pistol-Bullet makes me feel with a sudden start; and as that Pistol Bullet makes me suffer another sort of Pain than that of a Slug of Steel.

“Tell me, when I taste a fruit, isn’t it because the heat of my mouth melts it? Then admit that a pear contains salts. When dissolved, these separate into tiny particles. Those particles have different shapes from the ones that give an apple its taste. So they must pierce our palate in a very different way. Just so, a pike thrust that passes through me is unlike the sudden shock of a pistol bullet’s wound. And that pistol bullet causes me a different kind of pain from a steel slug.

"I have nothing to say, as to the Smelling, seeing the Philosophers themselves confess, that it is performed by a continual Emission of little Bodies.

"I have nothing to say about smell, since even philosophers admit it works through a continuous release of tiny particles.

"Now upon the same Principle will I explain to you the Creation, Harmony, and Influence of the Celestial Globes, with the immutable Variety of Meteors."

"Now I will use the same principle to explain the creation, harmony, and influence of the heavenly bodies. I will also explain the unchanging variety of meteors."

He was about to proceed; but the Old Landlord coming in, made our Philosopher think of withdrawing: He brought in Christals full of Glow-worms, to light the Parlour; but seeing those little fiery Insects lose much of their Light, when they are not fresh gathered, these which were ten days old had hardly any at all. My Spirit stayed not till the Company should complain of it, but went up to his Chamber, and came immediately back again with two Bowls of Fire so Sparkling that all wondred he burnt not his Fingers. "These incombustible Tapers," said he, "will serve us better than your Week⁹ of Worms. They are Rays of the Sun, which I have purged from their Heat; otherwise, the corrosive qualities of their Fire would have dazzled and offended your Eyes; I have fixed their Light, and inclosed it within these transparent Bowls.¹⁰ That ought not to afford you any great Cause of Admiration; for it is not harder for me, who am a Native of the Sun, to condense his Beams, which are the Dust of that World, than it is for you to gather the Atomes of the pulveriz'd Earth of this World."

He was about to continue, but the Old Landlord came in, prompting our Philosopher to consider leaving. The landlord brought in glass vessels full of glowworms to light the parlor. But these little glowing insects lose much of their light when they are not freshly gathered. These were ten days old and had hardly any light left. My Spirit did not wait for the company to complain. He went up to his chamber and immediately returned with two bowls of fire. They sparkled so brightly that everyone wondered why he did not burn his fingers. "These fireproof candles," he said, "will serve us better than your wick⁹ of worms. They are rays of the sun, from which I have removed the heat. Otherwise, the corrosive qualities of their fire would have dazzled and hurt your eyes. I have made their light steady and enclosed it in these transparent bowls.¹⁰ That should not give you much reason for wonder. For I am a native of the Sun, and its beams are the dust of that world. It is no harder for me to condense those beams than for you to gather the atoms of this world's powdered earth."

Thereupon our Landlord sent a Servant to wait upon the Philosophers home, it being then Night, with a dozen Globes of Glowworms hanging at his four Legs. As for my Preceptor and my self, we went to rest, by order of the Phisiognomist. He laid me that Night in a Chamber of Violets and Lillies, [and] ordered me to be tickled after the usual manner.

It was night, so our host sent a servant to escort the philosophers home. The servant had a dozen globes of glowworms hanging from his four legs. My tutor and I went to bed, as the physiognomist ordered. He put me in a room of violets and lilies that night and ordered me to be tickled as usual.