sometimes cruelly on their guard, preferring to risk the rejection of worthy ideas rather than permit a semi-acceptance of anything fanciful and obscure—so long as it vigorously probes all phenomena within its reach, seeking to reduce the physical aspect of them to terms of motion and force,—so long it must be upon a safe track. And, by its failure to deal with certain phenomena, it will learn—it already begins to suspect, its leaders must long have surmised—the existence of some third, as yet unknown, category, by incorporating which the physics of the future may rise to higher flights and an enlarged scope.

I have said that the things of which we are permanently conscious are motion and force, but there is a third thing which we have likewise been all our lives in contact with, and which we know even more primarily, though perhaps we are so immersed in it that our knowledge realises itself later,—viz. life and mind. I do not now pretend to define these terms, or to speculate as to whether the things they denote are essentially one and not two. They exist, in the sense in which we permit ourselves to use that word, and they are not yet incorporated into physics. Till they are, they may remain more or less vague; but how or when they can be incorporated, is not for me even to conjecture.

Still, it is open to a physicist to state how the universe appears to him, in its broad character and physical aspect. If I were to make the attempt I should find it necessary for the sake of clearness to begin with the simplest and most fundamental ideas; in order to illustrate, by facts and notions in universal knowledge, the kind of process which essentially occurs in connection with the formation of higher and less familiar conceptions,—in regions where the common information of the race is so slight as to be useless.

Primary Acquaintance with the External World.

Beginning with our most fundamental sense I should sketch the matter thus:—

We have muscles and can move. I cannot analyse motion,—I doubt if the attempt is wise,—it is a simple immediate act of perception, a direct sense of free unresisted muscular action. We may indeed move without feeling it, and that teaches us nothing, but we may move so as to feel it, and this teaches us much, and leads to our first scientific inference, viz. space; that is, simply, room to move about. We might have had a sense of being jammed into a full or tight-packed universe; but we have not: we feel it to be a spacious one.

Of course we do not stop at this baldness of inference: our educated faculty leads us to realise the existence of space far beyond the possibility of direct sensation; and, further, by means of the direct appreciation of speed in connection with motion,—of uniform and variable speed,—we become able to formulate the idea of "time," or uniformity of sequence; and we attain other more complex notions—acceleration and the like—upon a consideration of which we need not now enter.

But our muscular sense is not limited to the perception of free motion: we constantly find it restricted or forcibly resisted. This "muscular action impeded" is another direct sense, that of "force"; and attempts to analyse it into anything simpler than itself have hitherto resulted only in confusion. By "force" is meant primarily muscular action not accompanied by motion. Our sense of this teaches us that space, though roomy, is not empty: it gives us our second scientific inference—what we call "matter."

Again we do not stop at this bare inference. By another sense, that of pain, or mere sensation, we discriminate between masses of matter in apparently intimate relation with ourselves, and other or foreign lumps of matter; and we use the first portion as a measure of the extent of the second. The human body is our standard of size. We proceed also to subdivide our idea of matter,—according to the varieties of resistance with which it appeals to our muscular sense,—into four different states, or "elements" as the ancients called them; viz. the solid, the liquid, the gaseous, and the etherial. The resistance experienced when we encounter one or other of these forms of material existence varies from something very impressive—the solid,—through something nearly impalpable—the gaseous,—up to something entirely imaginative, fanciful, or inferential, viz. the ether.

The ether does not in any way affect our sense of touch (i.e. of force); it does not resist motion in the slightest degree. Not only can our bodies move through it, but much larger bodies, planets and comets, can rush through it at what we are pleased to call a prodigious speed (being far greater than that of an athlete) without showing the least sign of friction. I myself, indeed, have designed and carried out a series of delicate experiments to see whether a whirling mass of iron could to the smallest extent grip the ether and carry it round, with so much as a thousandth part of its own velocity. These shall be described further on, but meanwhile the result arrived at is distinct. The answer is, no; I cannot find a trace of mechanical connection between matter and ether, of the kind known as viscosity or friction.

Why, then, if it is so impalpable, should we assert its existence? May it not be a mere fanciful speculation, to be extruded from physics as soon as possible? If we were limited for our knowledge of matter to our sense of touch, the question would never even have presented itself; we should have been simply ignorant of the ether, as ignorant as we are of any life or mind in the universe not associated with some kind of material body. But our senses have attained a higher stage of development than that. We are conscious of matter by means other than its resisting force. Matter acts on one small portion of our body in a totally different way, and we are said to taste it. Even from a distance it is able to fling off small particles of itself sufficient to affect another delicate sense. Or again, if it is vibrating with an appropriate frequency, another part of our body responds; and the universe is discovered to be not silent but eloquent to those who have ears to hear. Are there any more discoveries to be made? Yes; and already some have been made. All the senses hitherto mentioned speak to us of the presence of ordinary matter,—gross matter, as it is sometimes called,—though when appealing to our sense of smell, and more especially to a dog's sense of smell, it is not very gross; still, with the senses hitherto enumerated we should never have become aware of the ether. A stroke of lightning might have smitten our bodies back into their inorganic constituents, or a torpedo-fish might have inflicted on us a strange kind of torment; but from these violent tutors we should have learnt little more than a schoolboy learns from the once ever-ready cane.

But it so happens that the whole surface of our skin is sensitive in yet another way, and a small portion of it is astoundingly and beautifully sensitive, to an impression of an altogether different character—one not necessarily associated with any form of ordinary matter—one that will occur equally well through space from which all solid, liquid, or gaseous matter has been removed. Hold your hand near a fire, put your face in the sunshine, and what is it you feel? You are now conscious of something not arriving by ordinary matter at all. You are now as directly conscious as you can be of the etherial medium. True the process is not very direct. You cannot apprehend the ether as you can matter, by touching or tasting or even smelling it; but the process is analogous to the kind of perception we might get of ordinary matter if we had the sense of hearing