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Speaker 1: The paradox of science. In the days of the ancients,

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when the philosophers found themselves unable to account for any

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particular class of phenomena, they bundled it together and referred

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it to a suppositous something that they called the ether.

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Finding this an easy way to get rid of vexatious questions,

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they fell into the custom, and the habit grew upon them.

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Soon there were a dozen or more different kind of

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ethers in vogue, each explaining something else. The something else,

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by the way, being things that science now feels that

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it understands pretty well. These ethers grew to be, like

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the various vapors of the ancients, a dignified term for

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we don't know a respectable road for retreat. Under the

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semblance of an advance. These ethers became a scientific scandal

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and caused a lax mode of thinking among students of

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those times, and so they were finally abolished and relegated

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to the scrap pile of science, where they lay for

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many centuries until a comparatively recent period, when at least

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one of them was hauled forth, dusted, freshened up a little,

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and placed upon its old pedestal. This revamped ether referred

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to was the ether of Aristotle. Aristotle, as we know,

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was a famous Greek philosopher who lived about three hundred

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and fifty b c. About two thousand, two hundred and

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fifty years ago. He was a good man and a

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celebrated philosopher, but was somewhat deficient in scientific knowledge. Although

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he knew many things and uttered many wise thoughts. He

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was under the impression that the breath of man entered

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the heart instead of the lungs, that the back part

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of the skull was empty, and so on. He was

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without the advantages of a modern training, which was not

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his fault, however, well. Aristotle conceived the idea of a

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universal ether, which he thought pervaded all space, and with

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which he accounted for the passage of light from the

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sun and stars, the movements of the planets, and various

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other physical phenomena. It is not known whether Aristotle really

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believed in this ether, or whether he merely used it

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as a speculative hypothesis, following the ether habit of his contemporaries.

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At any rate, his theory served its purpose, lived, flourished, declined,

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and died at least seemed to be dead but its

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corpse was resurrected in modern times and used to account

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for diverse things. This does not mean that modern thinkers

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really believe in the universal ether. They merely assume it

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as a working hypothesis until something better is offered. Its

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principal modern use is to account for the transmission of

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light from the Sun and stars to the Earth. It

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was held that a thing could not act where it

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was not, and so it became necessary to account for

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the transmission, either by the theory that small particles of

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substance were thrown off from the Sun and traveled to

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the Earth, or else that there was some medium of

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communication by means of vibrations, et cetera. Newton held to

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the first theory, but his hypothesis went down before the

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ether advocates who advanced the wave theory, although it seems

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that like Banquot's ghost, Newton's theory will not stay down

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and is now taking on a new lease of life

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owing to the discovery of the corpuscle and radiant matter.

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The wave theory philosophers asserted that the light and heat

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of the Sun were thrown off in the shape of

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force or energy, and transformed into waves in and of

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a hypothetical ether Aristotle's own, which waves were carried to

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the Earth, where, meeting substance, they were again transformed into

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heat and light. It was known that light and heat

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traveled at the rate of one hundred eighty four thousand

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miles percent second, and therefore the waves of the ether

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were considered to have that speed. The wave theory seemed

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to fit the facts of the case better than the

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Newtonian theory of corpuscles, although the latter has always been

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considered as better explaining certain phenomena than the new theory,

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and so the ether wave became generally accepted and remains

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so today, although recent discoveries are causing a disturbance in

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the scientific camp regarding the question. Later it was discovered

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that the electricity traveled at the same rate as light

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and heat, and the wave of the ether theory was

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thus thought to have additional verification, and electricity came under

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the law and remained there until the electron discovery, which

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is causing much disturbance among those interested in the study

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of electricity. Briefly stated, the theory of the universal ether

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is this that pervading all space in the universe, not

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only between planets, stars, and suns, but also so filling

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in the cracks between molecules and atoms as well. There

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is a subtle substance in and through which the waves

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of light, heat, electricity, and magnetism travel at the rate

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of one hundred and eighty four thousand miles per second.

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This substance is said to be matter that is not matter.

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In fact, science does not venture to say just what

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it is, although it freely states just what some of

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its properties must be, and alas these properties are most

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contradictory and opposite to each other, as we shall see

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as we proceed, the universal ether is purely hypothetical. It

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has been called a necessity of science, something assumed for

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the purpose of explaining or accounting for certain phenomena. It

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is undemonstrated and unproved. In fact, may truthfully be said

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to be undemonstratable and unprovable. Some have gone so far

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as to say that its claimed properties and qualities render

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it unthinkable as well. And yet science finds itself compelled

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to assume that the ether or something like it exists,

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or else cease speculating about it. It belongs to the

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realm of pure theory and yet many writers treat it

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as if it were a positively demonstrated and proven fact.

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Let us examine into the nature of science's problem and

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her attempted solution and the trouble arising therefrom Light travels

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at the rate of one hundred and eighty four thousand

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miles a second. Remember that light and heat are that

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which we call by those names only when considered in

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connection with substance. According to the theory, light in the

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Sun's atmosphere is transformed into a light wave of the

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ether on its travels to the Earth, and only when

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the wave comes in contact with the substance on the

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Earth's body or atmosphere does it become again transformed into

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light as we know it. In its travels through space,

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it meets with no substance and has nothing to turn

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into light. Consequently, space between worlds is in a state

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of absolute darkness. The same is true of heat, and

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inner world space is absolutely cold, although passing through it

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are countless heat waves of great intensity, which later on

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will be transformed into heat when they reach the substance

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the Earth. The same is true of electricity and magnetism.

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Although the ether, as we have seen as a purely

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theoretical substance, yet science has found it reasonable to conclude

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that it must be possessed of certain attributes in order

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to account for certain known facts. Thus it is said

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to be frictionless, else the world's suns and planets could

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not pass freely through it, nor could the light and

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heat waves travel at such a tremendous rate. It also

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is thought to have something like in inertia, because motion,

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once started in it persists until stopped, because it is

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at a state of rest until motion is imparted to it,

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and because it takes a fraction of time to impart

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motion to it. It is thought to be different from

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substance in any of its known forms for many reasons,

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among such being the fact that no known form of

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substance could carry vibrations through space at the rate of

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one hundred and eighty four thousand miles a second, and

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light and heat waves travel at that rate and have

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forms and shapes and links of their own. Light, for instance,

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vibrates on two planes, and a light wave is something

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like a Greek cross, thus having a horizontal and a

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vertical line or plane of vibration, and the ether cannot

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be a fluid of any degree, because a fluid cannot

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transmit cross vibrations at all, and it cannot be a solid,

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because a solid could not stand vibrations at such a

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terrific speed and still remain a solid, and yet to

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transmit the two Plaine light waves, the ether must have

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a certain degree of rigidity, else the waves could not travel.

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Lord Kelvin estimated this degree of rigidity as about nineteen

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billion of the rigidity of the hardest steel. So you see,

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science is compelled to assume that the ether is a continuous,

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frictionless medium, possessing both inertia and rigidity. Some scientists have

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thought it to be a kind of elastic jelly of

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the ether. Professor Oliver Lodge has said, we have to

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try and realize the idea of a perfectly continuous, subtle,

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incompressible substance pervading all space and penetrating between the molecules

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of ordinary matter which are embedded in it and connected

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to one another by its means, And we must regard

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it as the one universal medium by which all actions

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between bodies are carried on. This, then, is its function

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to act as the transmitter of motion and energy, to

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give you an idea of the wonderful thing that science

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is compelled to think of the ether as being by

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reason of the qualities it is compelled to ascribe to it,

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although it confesses itself unable to imagine the nature of

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the thing which it has created in bits by the

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adding and bestowing of qualities which were made necessary by

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the logical requirements of the case. Let us take a

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hurried view of the thing as the several departments of

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science say it must be thought of. To meet the

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requirements of the case. Science says that the universal Ether

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must be substance, infinitely more rare and evanescent than the

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finest gas or vapor known to science, even in its

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rarest condition. It must convey heat in the manner of

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an infinitely solid body, and yet it must not be

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a solid. It must be trans parent and invisible. It

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must be frictionless and yet incompressible. It cannot be a fluid.

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It cannot have attraction for substance such as all substance has,

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nor can it have weight, that is, it is not

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subject to gravitation. It is beyond the reach of any

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known scientific instrument, even of the greatest power, and it

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refuses to register itself in any way, either to senses

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or instruments. It cannot be known of itself, but may

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only be recognized as existent by the things for which

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it acts as a medium or transmitting agent. It must

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convey energy and motion, yet it must not take up

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any part of either from the matter in its midst

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It must not absorb any of the heat, light, or electricity.

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It must fill up the spaces between the worlds, as

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well as the most minute space between the molecules, atoms,

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and corpuscles, or any other minute particle of substance, either

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known by name to science now, or which may be

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discovered or imagined later as a necessity of some conception

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regarding the nature of substance. In short, the universal ether,

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in order to do the things attributed to it, must

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be more solid than solids, more vapor like and gas

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like than vapor or gas, more fluid than fluids, infinitely

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less rigid than steel, and yet infinitely stronger than the

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strongest steel. It must be a substance having the qualities

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of a vacuum. It must be continuous and not composed

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of particles, atoms, or molecules. It must be in everything

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in some respects, and yet a nothing in others. It

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must not be substance, and yet it must carry substance

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within its ocean of dimensions, and besides, interpenetrate the most

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minute space between the particles of substance. It must not

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be inner or force. And yet science has been considering

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energy and force as but interruptions of rest or agitations

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within and of itself. So you see that this mysterious,

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wonderful universal ether, in order to be at all, must

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be a something possessing certain qualities or properties of substance,

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many of the properties of qualities being exactly contradictory and

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opposed to each other. And yet it cannot be substance

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as we know it. It is a paradoxical thing. It

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could only belong to another, and an entirely different order

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of existence from that of substance as we know it.

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It must possess characteristics and properties of an order as

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yet unknown to us, by name for which the material

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world contains no analogy, for which substance has no analogs.

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It must be a far more complex thing than is

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even the most complex thing we call matter, or that

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which we call force or energy. And yet it has

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been claimed that it would explain both, yes, contain within

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itself the possibility of both. And yet in face of

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what has just been said, the writer must confess humbly

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and with a full realization of the enormity of the offense,

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that he supposes advancing a theory a little further on

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in this book that will attempt to identify this something,

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this universal ether, with a something else that we know,

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although not through the senses or by means of instruments.

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Bear with him kindly, he begs of you, while he

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proceeds gradually along the path that leads to the theory.

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Scientists have compared substance moving through the ether as a

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coarse sieve moving through water, the latter making room for

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the passage of the sieve and then closing up behind it.

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If this be amended by the idea that the moving sieve,

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while allowing the water to pass through it freely, still

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carries along with it a thin film of water which

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clings to the wires of the sieve by adhesion. If

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there be admitted this clinging film, as well as the

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body of the water through which the sieve moves, then

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the illustration answers quite well as a crude illustration of

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substance and the ether. This fact is important in view

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of the theory that will be advanced further on in

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this book. Professor Lodge, in his interesting work Modern Views

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of Electricity, mentions a number of experiments tending to prove

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the above mentioned fact, which is not so generally known

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as other facts relating to the ether. Until the discovery

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of radiant matter, bringing with it the new theories of

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the corpuscle or electron, et cetera brushed aside into the

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dust heat. Many generally accepted scientific theories regarding the nature

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of substance. The favored and most popular theory was what

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was known as the vortex ring the theory of the atom.

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This theory held that the atoms of substance were but

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vortex rings of the ether, having had motion communicated to

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them in some way, and which afterwards acquired other motions,

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and which finally become apparent to our senses as substance.

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In other words, the atom was supposed to be a

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vortex ring of ether acted upon by force in some

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unknown way, the character, nature, and properties of the atom

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being determined by the shape and size of the vortex ring.

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The rate of motion, et cetera, et cetera. The new

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discoveries of science, however, have set aside, at least temporarily,

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this vortex ring theory, and at present science seems to

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find its latest thing in substance in the theory that substance,

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at the last seems to be the corpuscle or electron.

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In other words, after many years of fancied security and

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a settled theory ring regarding the nature of substance, science

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once more finds itself compelled to take up the search

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for the origin of things. But the theory of the

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ether remains and is likely to, Although the names applied

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to it will change by some, it is still believed

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that in the ether, a little further removed rest the

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origin of substance, and that the corpuscle may be the

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vortex ring product instead of the atom. It will be

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noticed that science has made no serious attempt to connect

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the phenomenon of gravitation or attraction with the ether. Gravitation

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stands alone, an outsider among the forces, responding to none

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of their laws, needing no time in which to travel,

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needing no medium like the ether in which to transmit waves,

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fearing no obstacle or interfering body, but passing right through

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the same different, different, different. And we shall see why

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this difference when we reach the point where our theory

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brings us to the point where we must substitute something

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else for that great paradoxical general solvent of modern science,

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the ether of Aristotle. We shall reach the point after

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a brief consideration of motion, force, and energy