Planchette was a tall, thin man, a poet of a surety, lost in one continual thought, and always employed in gazing into the bottomless abyss of Motion. Commonplace minds accuse these lofty intellects of madness; they form a misinterpreted race apart that lives in a wonderful carelessness of luxuries or other people's notions. They will spend whole days at a stretch, smoking a cigar that has gone out, and enter a drawing-room with the buttons on their garments not in every case formally wedded to the button-holes. Some day or other, after a long time spent in measuring space, or in accumulating Xs under Aa-Gg, they succeed in analyzing some natural law, and resolve it into its elemental principles, and all on a sudden the crowd gapes at a new machine; or it is a handcart perhaps that overwhelms us with astonishment by the apt simplicity of its construction. The modest man of science smiles at his admirers, and remarks, "What is that invention of mine? Nothing whatever. Man cannot create a force; he can but direct it; and science consists in learning from nature."The mechanician was standing bolt upright, planted on both feet, like some victim dropped straight from the gibbet, when Raphael broke in upon him. He was intently watching an agate ball that rolled over a sun-dial, and awaited its final settlement. The worthy man had received neither pension nor decoration; he had not known how to make the right use of his ability for calculation. He was happy in his life spent on the watch for a discovery; he had no thought either of reputation, of the outer world, nor even of himself, and led the life of science for the sake of science.
"It is inexplicable," he exclaimed. "Ah, your servant, sir," he went on, becoming aware of Raphael's existence. "How is your mother? You must go and see my wife.""And I also could have lived thus," thought Raphael, as he recalled the learned man from his meditations by asking of him how to produce any effect on the talisman, which he placed before him.
"Although my credulity must amuse you, sir," so the Marquis ended, "Iwill conceal nothing from you. That skin seems to me to be endowed with an insuperable power of resistance.""People of fashion, sir, always treat science rather superciliously,"said Planchette. "They all talk to us pretty much as the incroyable did when he brought some ladies to see Lalande just after an eclipse, and remarked, 'Be so good as to begin it over again!' What effect do you want to produce? The object of the science of mechanics is either the application or the neutralization of the laws of motion. As for motion pure and simple, I tell you humbly, that we cannot possibly define it. That disposed of, unvarying phenomena have been observed which accompany the actions of solids and fluids. If we set up the conditions by which these phenomena are brought to pass, we can transport bodies or communicate locomotive power to them at a predetermined rate of speed. We can project them, divide them up in a few or an infinite number of pieces, accordingly as we break them or grind them to powder; we can twist bodies or make them rotate, modify, compress, expand, or extend them. The whole science, sir, rests upon a single fact.
"You see this ball," he went on; "here it lies upon this slab. Now, it is over there. What name shall we give to what has taken place, so natural from a physical point of view, so amazing from a moral?
Movement, locomotion, changing of place? What prodigious vanity lurks underneath the words. Does a name solve the difficulty? Yet it is the whole of our science for all that. Our machines either make direct use of this agency, this fact, or they convert it. This trifling phenomenon, applied to large masses, would send Paris flying. We can increase speed by an expenditure of force, and augment the force by an increase of speed. But what are speed and force? Our science is as powerless to tell us that as to create motion. Any movement whatever is an immense power, and man does not create power of any kind.
Everything is movement, thought itself is a movement, upon movement nature is based. Death is a movement whose limitations are little known. If God is eternal, be sure that He moves perpetually; perhaps God is movement. That is why movement, like God is inexplicable, unfathomable, unlimited, incomprehensible, intangible. Who has ever touched, comprehended, or measured movement? We feel its effects without seeing it; we can even deny them as we can deny the existence of a God. Where is it? Where is it not? Whence comes it? What is its source? What is its end? It surrounds us, it intrudes upon us, and yet escapes us. It is evident as a fact, obscure as an abstraction; it is at once effect and cause. It requires space, even as we, and what is space? Movement alone recalls it to us; without movement, space is but an empty meaningless word. Like space, like creation, like the infinite, movement is an insoluble problem which confounds human reason; man will never conceive it, whatever else he may be permitted to conceive.
"Between each point in space occupied in succession by that ball,"continued the man of science, "there is an abyss confronting human reason, an abyss into which Pascal fell. In order to produce any effect upon an unknown substance, we ought first of all to study that substance; to know whether, in accordance with its nature, it will be broken by the force of a blow, or whether it will withstand it; if it breaks in pieces, and you have no wish to split it up, we shall not achieve the end proposed. If you want to compress it, a uniform impulse must be communicated to all the particles of the substance, so as to diminish the interval that separates them in an equal degree. If you wish to expand it, we should try to bring a uniform eccentric force to bear on every molecule; for unless we conform accurately to this law, we shall have breaches in continuity. The modes of motion, sir, are infinite, and no limit exists to combinations of movement.
Upon what effect have you determined?"