Thoughts on Man, His Nature, Productions and Discoveries Part 25

(66) Plutarch, De Placitis Philosophorum. Diogenes Laertius.

In reality the observations and the facts of astronomy do not depend either upon the magnitudes or the distances of the heavenly bodies. They proceed in the first place upon what may lie seen with the naked eye.

They require an accurate and persevering attention. They may be a.s.sisted by telescopes. But they relate only to the sun and the planets. We are bound to ascertain, as nearly as possible, the orbits described by the different bodies in the solar system: but this has still nothing to do, strictly speaking, with their magnitudes or distances. It is required that we should know them in their relations to each other; but it is no preliminary of just, of practical, it might almost be said, of liberal science, that we should know any thing of them absolutely.

The unlimited ambition of the nature of man has discovered itself in nothing more than this, the amazing superstructure which the votaries of contemplation within the last two hundred years have built upon the simple astronomy of the ancients. Having begun to compute the distances of miles by millions, it appears clearly that nothing can arrest the more than eagle-flight of the human mind. The distance of the nearest fixed star from the earth, we are informed, is at least 7,000,000,000,000 miles, and of another which the astronomers name, not less than 38 millions of millions of miles. The particles of light are said to travel 193,940 miles in every second, which is above a million times swifter than the progress of a cannon-ball(67). And Herschel has concluded, that the light issuing from the faintest nebulae he has discovered, must have been at this rate two millions of years in reaching the Barth(68).

(67) Ferguson, Section 216. "Light moves," says Brewster, Optics, p. 2, "from one pole of the earth to the other in the 24th part of a second: a velocity which surpa.s.ses all comprehension."

(68) Brinkley, Astronomy, p. 130.

SECTION III.

The next process of the modern astronomer is to affirm the innumerable orbs around us, discovered with the naked eye, or with which we are made acquainted by the aid of telescopes, to be all stocked with rational inhabitants. The argument for this is, that an all-wise and omnipotent creator could never have produced such immense bodies, dispersed through infinite s.p.a.ce, for any meaner purpose, than that of peopling them with "intelligent beings, formed for endless progression in perfection and felicity(69)."

(69) See above, Essay XXI.

Now it appears to me, that, in these a.s.sertions, the modern astronomers are taking upon themselves somewhat too boldly, to expound the counsels of that mysterious power, to which the universe is indebted for its arrangement and order.

We know nothing of G.o.d but from his works. Certain speculative men have adventured to reason upon the source of all the system and the wonders that we behold, a priori, and, having found that the creator is all powerful, all wise, and of infinite goodness, according to their ideas of power, wisdom and goodness, have from thence proceeded to draw their inferences, and to shew us in what manner the works of his hands are arranged and conducted by him. This no doubt they have done with the purest intentions in the world; but it is not certain, that their discretion has equalled the boldness of their undertaking.

The world that we inhabit, this little globe of earth, is to us an infinite mystery. Human imagination is unable to conceive any thing more consummate than the great outline of things below. The trees and the skies, the mountains and the seas, the rivers and the springs, appear as if the design had been to realise the idea of paradise. The freshness of the air, the silvery light of day, the magnificence of the clouds, the gorgeous and soothing colouring of the world, the profusion and exquisiteness of the fruits and flowers of the earth, are as if nothing but joy and delicious sensations had been intended for us. When we ascend to the animal creation, the scene is still more admirable and transporting. The birds and the beasts, the insects that skim the air, and the fishes that live in the great deep, are a magazine of wonders, that we may study for ever, without fear of arriving at the end of their excellence. Last of all, comes the crown of the creation, man, formed with looks erect, to commerce with the skies. What a masterpiece of workmans.h.i.+p is his form, while the beauty and intelligence of G.o.ds seems to manifest itself in his countenance! Look at that most consummate of all implements, the human hand; think of his understanding, how composed and penetrating; of the wealth of his imagination; of the resplendent virtues he is qualified to display! "How wonderful are thy works, Oh G.o.d; in wisdom hast thou created them all!"

But there are other parts of the system in which we live, which do not seem to correspond with those already enumerated. Before we proceed to people infinite s.p.a.ce, it would be as well, if we surveyed the surface of the earth we inhabit. What vast deserts do we find in it; what immense tracks of burning sands! One half of the globe is perhaps irreclaimable to the use of man. Then let us think of earthquakes and tempests, of wasting hurricanes, and the number of vessels, freighted with human beings, that are yearly buried in the caverns of the ocean.

Let us call to mind in man, the prime ornament of the creation, all the diseases to which his frame is subject,

Convulsions, epilepsies, fierce catarrhs, Intestine stone and ulcer, colic pangs, Demoniac frenzy, moping melancholy, And moon-struck madness, pining atrophy, Marasmus, and wide-wasting pestilence, Dropsies, and asthmas, and joint-racking rheums.

The very idea of our killing, and subsisting upon the flesh of animals, surely somewhat jars with our conceptions of infinite benevolence.

But, when we look at the political history of man, the case is infinitely worse. This too often seems one tissue of misery and vice.

War, conquest, oppression, tyranny, slavery, insurrections, ma.s.sacres, cruel punishments, degrading corporal infliction, and the extinction of life under the forms of law, are to be found in almost every page. It is as if an evil demon were let loose upon us, and whole nations, from one decad of years to another, were struck with the most pernicious madness.

Certain reasoners tell us that this is owing to the freedom of will, without which man could not exist. But here we are presented with an alternative, from which it is impossible for human understanding to escape. Either G.o.d, according to our ideas of benevolence, would remove evil out of the world, and cannot; or he can, and will not. If he has the will and not the power, this argues weakness; if he has the power and not the will, this seems to be malevolence.

Let us descend from the great stage of the nations, and look into the obscurities of private misery. Which of us is happy? What bitter springs of misery overflow the human heart, and are borne by us in silence! What cruel disappointments beset us! To what struggles are we doomed, while we struggle often in vain! The human heart seems framed, as if to be the capacious receptacle of all imaginable sorrows. The human frame seems constructed, as if all its fibres were prepared to sustain varieties of torment. "In the sweat of thy brow shalt thou eat bread, till thou return to the earth." But how often does that sweat prove ineffective!

There are men of whom sorrow seems to be the destiny, from which they can never escape. There are hearts, into which by their const.i.tution it appears as if serenity and content could never enter, but which are given up to all the furious pa.s.sions, or are for ever the prey of repining and depression.

Ah, little think the gay, licentious proud, Whom pleasure, power and affluence surround, How many pine in want! How many shrink Into the sordid hut, how many drink The cup of grief, and eat the bitter bread Of misery!

And, which aggravates the evil, almost all the worst vices, the most unprincipled acts, and the darkest pa.s.sions of the human mind, are bred out of poverty and distress. Satan, in the Book of Job, says to the Almighty, "Thou hast blessed the work of thy servant, and his substance is increased in the land. But put forth thy hand now, and take away all that he hath; and he will curse thee to thy face." The prayer of Agar runs, "Feed me with food convenient for me; lest I be poor, and steal, and take the name of my G.o.d in vain."

It is with a deep knowledge of the scenes of life, that the prophet p.r.o.nounces, "My thoughts are not your thoughts; neither are your ways my ways, saith the Lord."

All reflecting persons, who have surveyed the state of the world in which we live, have been struck with the contrarieties of sublunary things; and many hypotheses have been invented to solve the enigma. Some have maintained the doctrine of two principles, Oromasdes and Arimanius, the genius of good and of evil, who are perpetually contending with each other which shall have the greatest sway in the fortunes of the world, and each alternately acquiring the upper hand. Others have inculcated the theory of the fall of man, that G.o.d at first made all things beautiful and good, but that man has incurred his displeasure, and been turned out of the paradise for which he was destined. Hence, they say, has arisen the corruption of our nature. "There is none that cloth good, no, not one. That every mouth may be stopped, and all the world become guilty before G.o.d." But the solution that has been most generally adopted, particularly in later days, is that of a future state of retribution, in which all the inequalities of our present condition shall be removed, the tears of the unfortunate and the sufferer shall be wiped from their eyes, and their agonies and miseries compensated. This, in other words, independently of the light of revelation, is to infer infinite wisdom and benevolence from what we see, and then, finding the actual phenomena not to correspond with our theories, to invent something of which we have no knowledge, to supply the deficiency.

The astronomer however proceeds from what we see of the globe of earth, to fas.h.i.+on other worlds of which we have no direct knowledge. Finding that there is no part of the soil of the earth into which our wanderings can penetrate, that is not turned to the account of rational and happy beings, creatures capable of knowing and adoring their creator, that nature does nothing in vain, and that the world is full of the evidences of his unmingled beneficence, according to our narrow and imperfect ideas of beneficence, (for such ought to be our premises) we proceed to construct millions of worlds upon the plan we have imagined. The earth is a globe, the planets are globes, and several of them larger than our earth: the earth has a moon; several of the planets have satellites: the globe we dwell in moves in an orbit round the sun; so do the planets: upon these premises, and no more, we hold ourselves authorised to affirm that they contain "myriads of intelligent beings, formed for endless progression in perfection and felicity." Having gone thus far, we next find that the fixed stars bear a certain resemblance to the sun; and, as the sun has a number of planets attendant on him, so, we say, has each of the fixed stars, composing all together "ten thousand times ten thousand" habitable worlds.

All this is well, so long as we view it as a bold and ingenious conjecture. On any other subject it would be so regarded; and we should consider it as reserved for the amus.e.m.e.nt and gratification of a fanciful visionary in the hour, when he gives up the reins to his imagination. But, backed as it is by a complexity of geometrical right lines and curves, and handed forth to us in large quartos, stuffed with calculations, it experiences a very different fortune. We are told that, "by the knowledge we derive from astronomy, our faculties are enlarged, our minds exalted, and our understandings clearly convinced, and affected with the conviction, of the existence, wisdom, power, goodness, immutability and superintendency of the supreme being; so that, without an hyperbole, 'an undevout astronomer is mad(e)(70).'"

(70) Ferguson, Astronomy, Section I.

It is singular, how deeply I was impressed with this representation, while I was a schoolboy, and was so led to propose a difficulty to the wife of the master. I said, "I find that we have millions of worlds round us peopled with rational creatures. I know not that we have any decisive reason for supposing these creatures more exalted, than the wonderful species of which we are individuals. We are imperfect; they are imperfect. We fell; it is reasonable to suppose that they have fallen also. It became necessary for the second person in the trinity to take upon him our nature, and by suffering for our sins to appease the wrath of his father. I am unwilling to believe that he has less commiseration for the inhabitants of other planets. But in that case it may be supposed that since the creation he has been making a circuit of the planets, and dying on the cross for the sins of rational creatures in uninterrupted succession." The lady was wiser than I, admonished me of the danger of being over-inquisitive, and said we should act more discreetly in leaving those questions to the judgment of the Almighty.

But thus far we have reasoned only on one side of the question. Our pious sentiments have led us to magnify the Lord in all his works, and, however imperfect the a.n.a.logy, and however obscure the conception we can form of the myriads of rational creatures, all of them no doubt infinitely varied in their nature, their structure and faculties, yet to view the whole scheme with an undoubting persuasion of its truth. It is however somewhat in opposition to the ideas of piety formed by our less adventurous ancestors, that we should usurp the throne of G.o.d,

s.n.a.t.c.h from his hand the balance and the rod,

and, by means of our telescopes and our calculations, penetrate into mysteries not originally intended for us. According to the received Mosaic chronology we are now in the five thousand eight hundred and thirty-fifth year from the creation: the Samaritan version adds to this date. It is therefore scarcely in the spirit of a Christian, that Herschel talks to us of a light, which must have been two millions of years in reaching the earth.

Moses describes the operations of the Almighty, in one of the six days devoted to the work of creation, as being to place "lights in the firmament of heaven, to divide the day from the night, to be for signs and for seasons, and for days and years, and to give light upon the earth; two great lights, the greater to rule the day, and the lesser the night; and the stars also." And Christ, prophesying what is to happen in the latter days, says, "The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven." Whatever therefore be the piety of the persons, who talk to us of "ten thousand times ten thousand worlds, all peopled with rational creatures," it certainly is not a piety in precise accordance with the Christian scriptures.

SECTION IV. It is also no more than just, that we should bear in mind the apparent fitness or otherwise, of these bodies, so far as we are acquainted with them, for the dwelling-place of rational creatures. Not to mention the probable extreme coldness of Jupiter and Saturn, the heat of the sunbeams in the planet Mercury is understood to be such as that water would unavoidably boil and be carried away(71), and we can scarcely imagine any living substance that would not be dissolved and dispersed in such an atmosphere. The moon, of which, as being so much nearer to us, we may naturally be supposed to know most, we are told by the astronomers has no water and no atmosphere, or, if any, such an atmosphere as would not sustain clouds and ascending vapour. To our eye, as seen through the telescope, it appears like a metallic substance, which has been burned by fire, and so reduced into the ruined and ragged condition in which we seem to behold it. The sun appears to be still less an appropriate habitation for rational, or for living creatures, than any of the planets. The comets, which describe an orbit so exceedingly eccentric, and are subject to all the excessive vicissitudes of heat and cold, are, we are told, admirably adapted for a scene of eternal, or of lengthened punishment for those who have acquitted themselves ill in a previous state of probation. Buffon is of opinion, that all the planets in the solar system were once so many portions of our great luminary, struck off from the sun by the blow of a comet, and so having received a projectile impulse calculated to carry them forward in a right line, at the same time that the power of attraction counteracts this impulse, and gives them that compound principle of motion which retains them in an orbicular course. In this sense it may be said that all the planets were suns; while on the contrary Herschel p.r.o.nounces, that the sun itself is a planet, an opake body, richly stored with inhabitants(72).

(71) Encyclopaedia Londinensis, Vol. II, p. 355.

(72) Philosophical Transactions for 1795, p. 68.

The modern astronomers go on to account to us for the total disappearance of a star in certain cases, which, they say, may be in reality the destruction of a system, such as that of our sun and its attendant planets, while the appearance of a new star may, in like manner, be the occasional creation of a new system of planets. "We ought perhaps," says Herschel, "to look upon certain cl.u.s.ters of stars, and the destruction of a star now and then in some thousands of ages, as the very means by which the whole is preserved and renewed. These cl.u.s.ters may be the laboratories of the universe, wherein the most salutary remedies for the decay of the whole are prepared(73)."

(73) Philosophical Transactions for 1785, p. 217.

All this must appear to a sober mind, unbitten by the rage which grows out of the heat of these new discoverers, to be nothing less than astronomy run mad. This occasional creation of new systems and worlds, is in little accordance with the Christian scriptures, or, I believe, with any sober speculation upon the attributes of the creator. The astronomer seizes upon some hint so fine as scarcely by any ingenuity to be arrested, immediately launches forth into infinite s.p.a.ce, and in an instant returns, and presents us with millions of worlds, each of them peopled with ten thousand times ten thousand inhabitants.

We spoke a while since of the apparent unfitness of many of the heavenly bodies for the reception of living inhabitants. But for all this these discoverers have a remedy. They remind us how unlike these inhabitants may be to ourselves, having other organs than ours, and being able to live in a very different temperature. "The great heat in the planet Mercury is no argument against its being inhabited; since the Almighty could as easily suit the bodies and const.i.tutions of its inhabitants to the heat of their dwelling, as he has done ours to the temperature of our earth. And it is very probable that the people there have such an opinion of us, as we have of the inhabitants of Jupiter and Saturn; namely, that we must be intolerably cold, and have very little light at so great a distance from the sun."

These are the remarks of Ferguson(74). One of our latest astronomers expresses himself to the same purpose.

(74) Astronomy, Section 22.

"We have no argument against the planets being inhabited by rational beings, and consequently by witnesses of the creator's power, magnificence and benevolence, unless it be said that some are much nearer the sun than the earth is, and therefore must be uninhabitable from heat, and those more distant from cold. Whatever objection this may be against their being inhabited by rational beings, of an organisation similar to those on the earth, it can have little force, when urged with respect to rational beings in general.

"But we may examine without indulging too much in conjecture, whether it be not possible that the planets may be possessed by rational beings, and contain animals and vegetables, even little different from those with which we are familiar.