considerations of the intellect:—ideas, I repeat, such as these, are such as we can alone hope profitably to entertain in any effort at grasping the great principle, Attraction.
But now,—with such ideas—with such a vision of the marvellous complexity of Attraction fairly in his mind—let any person competent of thought on such topics as these, set himself to the task of imagining a principle for the phænomena observed—a condition from which they sprang.
Does not so evident a brotherhood among the atoms point to a common parentage? Does not a sympathy so omniprevalent, so ineradicable, and so thoroughly irrespective, suggest a common paternity as its source? Does not one extreme impel the reason to the other? Does not the infinitude of division refer to the utterness of individuality? Does not the entireness of the complex hint at the perfection of the simple? It is not that the atoms, as we see them, are divided or that they are complex in their relations—but that they are inconceivably divided and unutterably complex:—it is the extremeness of the conditions to which I now allude, rather than to the conditions themselves. In a word, is it not because the atoms were, at some remote epoch of time, even more than together—is it not because originally, and therefore normally, they were One—that now, in all circumstances—at all points—in all directions—by all modes of approach—in all relations and through all conditions—they struggle back to this absolutely, this irrelatively, this unconditionally one?
Some person may here demand:—"Why—since it is to the One that the atoms struggle back—do we not find and define Attraction 'a merely general tendency to a centre?'
