ceive of spirit. It is clear, however, that it is as fully matter as before. The truth is, it is impossible to conceive spirit, since it is impossible to imagine what is not. When we flatter ourselves that we have formed its conception, we have merely deceived our understanding by the consideration of infinitely rarified matter.
P. There seems to me an insurmountable objection to the idea of absolute coalescence;—and that is the very slight resistance experienced by the heavenly bodies in their revolutions through space—a resistance now ascertained, it is true, to exist in some degree, but which is, nevertheless, so slight as to have been quite overlooked by the sagacity even of Newton. We know that the resistance of bodies is, chiefly, in proportion to their density. Absolute coalescence is absolute density. Where there are no interspaces, there can be no yielding. An ether, absolutely dense, would put an infinitely more effectual stop to the progress of a star than would an ether of adamant or of iron.
V. Your objection is answered with an ease which is nearly in the ratio of its apparent unanswerability.—As regards the progress of the star, it can make no difference whether the star passes through the ether or the ether through it. There is no astronomical error more unaccountable than that which reconciles the known retardation of the comets with the idea of their passage through an ether: for, however rare this ether be supposed, it would put a stop to all sidereal revolution in a very far briefer period than has been admitted by those astronomers who have endeavored to slur over a point which they found it impossible to comprehend. The retardation actually experienced is, on the other hand, about that which might be expected from the friction of the ether in the instantaneous passage through the orb. In the one case, the retarding force is momentary and complete within itself—in the other it is endlessly accumulative.
P. But in all this—in this identification of mere matter with God—is there nothing of irreverence? [I was forced to repeat this question before the sleep-waker fully comprehended my meaning.]
V. Can you say why matter should be less reverenced than mind? But you forget that the matter of which I speak is, in all respects, the very "mind" or "spirit" of the schools, so far as
