which, however appropriate to monarchs, seems, unfortunately, to interest them even less than the infinitely little interested the monarchs to whom Leibniz discoursed.
The banishment of the infinitesimal has all sorts of odd consequences, to which one has to become gradually accustomed. For example, there is no such thing as the next moment. The interval between one moment and the next would have to be infinitesimal, since, if we take two moments with a finite interval between them, there are always other moments in the interval. Thus if there are to be no infinitesimals, no two moments are quite consecutive, but there are always other moments between any two. Hence there must be an infinite number of moments between any two; because if there were a finite number one would be nearest the first of the two moments, and therefore next to it. This might be thought to be a difficulty; but, as a matter of fact, it is here that the philosophy of the infinite comes in, and makes all straight.
The same sort of thing happens in space. If any piece of matter be cut in two, and then each part be halved, and so on, the bits will become smaller and smaller, and can theoretically be made as small as we please. However small they may be, they can still be cut up and made smaller still. But they will always have some finite size, however small they may be. We never reach the infinitesimal in this way, and no finite number of divisions will bring us to points. Nevertheless there are points, only these are not to be reached by successive divisions. Here again, the philosophy of the infinite shows us how this is possible, and why points are not infinitesimal lengths.
As regards motion and change, we get similarly curious results. People used to think that when a thing changes, it must be in a state of change, and that when a thing
