A History of Science, vol 3 by Henry Smith Williams (sites to read books for free TXT) 📕

There are only a few great generalizations as yet thought out in any single field of science. Naturally, then, after a great generalization has found definitive expression, there is a period of lull before another forward move. In the case of the doctrines of energy, the lull has lasted half a century. Throughout this period, it is true, a multitude of workers have been delving in the field, and to the casual observer it might seem as if their activity had been boundless, while the practical applications of their ideas—as exemplified, for example, in the telephone, phonograph, electric light, and so on —have been little less than revolutionary. Yet the most competent of living authorities, Lord Kelvin, could assert in 1895 that in fifty years he had learned nothing new regarding the nature of energy.

This, however, must not be interpreted as meaning that the world has stood still during these two generations.

It means rather that the rank and file have been moving forward along the road the leaders had already travelled. Only a few men in the world had the range of thought regarding the new doctrine of energy that Lord Kelvin had at the middle of the century. The few leaders then saw clearly enough that if one form of energy is in reality merely an undulation or vibration among the particles of “ponderable” matter or of ether, all other manifestations of energy must be of the same nature. But the rank and file were not even within sight of this truth for a long time after they had partly grasped the meaning of the doctrine of conservation.

When, late in the fifties, that marvellous young Scotchman, James Clerk-Maxwell, formulating in other words an idea of Faraday’s, expressed his belief that electricity and magnetism are but manifestations of various conditions of stress and motion in the ethereal medium (electricity a displacement of strain, magnetism a whirl in the ether), the idea met with no immediate popularity.

And even less cordial was the reception given the same thinker’s theory, put forward in 1863, that the ethereal undulations producing the phenomenon we call light differ in no respect except in their wave-length from the pulsations of electromagnetism.

At about the same time Helmholtz formulated a somewhat similar electromagnetic theory of light; but even the weight of this combined authority could not give the doctrine vogue until very recently, when the experiments of Heinrich Hertz, the pupil of Helmholtz, have shown that a condition of electrical strain may be developed into a wave system by recurrent interruptions of the electric state in the generator, and that such waves travel through the ether with the rapidity of light. Since then the electromagnetic theory of light has been enthusiastically referred to as the greatest generalization of the century; but the sober thinker must see that it is really only what Hertz himself called it—one pier beneath the great arch of conservation.

It is an interesting detail of the architecture, but the part cannot equal the size of the whole.

More than that, this particular pier is as yet by no means a very firm one. It has, indeed, been demonstrated that waves of electromagnetism pass through space with the speed of light, but as yet no one has developed electric waves even remotely approximating the shortness of the visual rays. The most that can positively be asserted, therefore, is that all the known forms of radiant energy-heat, light, electromagnetism—

travel through space at the same rate of speed, and consist of traverse vibrations—“lateral quivers,”

as Fresnel said of light—known to differ in length, and not positively known to differ otherwise. It has, indeed, been suggested that the newest form of radiant energy, the famous X-ray of Professor Roentgen’s discovery, is a longitudinal vibration, but this is a mere surmise. Be that as it may, there is no one now to question that all forms of radiant energy, whatever their exact affinities, consist essentially of undulatory motions of one uniform medium.

A full century of experiment, calculation, and controversy has thus sufficed to correlate the “imponderable fluids” of our forebears, and reduce them all to manifestations of motion among particles of matter.

At first glimpse that seems an enormous change of view. And yet, when closely considered, that change in thought is not so radical as the change in phrase might seem to imply. For the nineteenth-century physicist, in displacing the “imponderable fluids” of many kinds—one each for light, heat, electricity, magnetism—has been obliged to substitute for them one all-pervading fluid, whose various quivers, waves, ripples, whirls or strains produce the manifestations which in popular parlance are termed forms of force.

This all-pervading fluid the physicist terms the ether, and he thinks of it as having no weight. In effect, then, the physicist has dispossessed the many imponderables in favor of a single imponderable—though the word imponderable has been banished from his vocabulary.

In this view the ether—which, considered as a recognized scientific verity, is essentially a nineteenth-century discovery—is about the most interesting thing in the universe. Something more as to its properties, real or assumed, we shall have occasion to examine as we turn to the obverse side of physics, which demands our attention in the next chapter.

IX. THE ETHER AND PONDERABLE MATTER

“Whatever difficulties we may have in forming a consistent idea of the constitution of the ether, there can be no doubt that the interplanetary and interstellar spaces are not empty, but are occupied by a material substance or body which is certainly the largest and probably the most uniform body of which we have any knowledge.”

Such was the verdict pronounced some thirty years ago by James Clerk-Maxwell, one of the very greatest of nineteenth-century physicists, regarding the existence of an all-pervading plenum in the universe, in which every particle of tangible matter is immersed. And this verdict may be said to express the attitude of the entire philosophical world of our day. Without exception, the authoritative physicists of our time accept this plenum as a verity, and reason about it with something of the same confidence they manifest in speaking of “ponderable” matter or of, energy. It is true there are those among them who are disposed to deny that this all-pervading plenum merits the name of matter. But that it is a something, and a vastly important something at that, all are agreed.

Without it, they allege, we should know nothing of light, of radiant heat, of electricity or magnetism; without it there would probably be no such thing as gravitation; nay, they even hint that without this strange something, ether, there would be no such thing as matter in the universe. If these contentions of the modern physicist are justified, then this intangible ether is incomparably the most important as well as the “largest and most uniform substance or body” in the universe. Its discovery may well be looked upon as one of the most important feats of the nineteenth century.

For a discovery of that century it surely is, in the sense that all the known evidences of its existence were gathered in that epoch. True dreamers of all ages have, for metaphysical reasons, imagined the existence of intangible fluids in space—they had, indeed, peopled space several times over with different kinds of ethers, as Maxwell remarks—but such vague dreamings no more constituted the discovery of the modern ether than the dream of some pre-Columbian visionary that land might lie beyond the unknown waters constituted the discovery of America. In justice it must be admitted that Huyghens, the seventeenth-century originator of the undulatory theory of light, caught a glimpse of the true ether; but his contemporaries and some eight generations of his successors were utterly deaf to his claims; so he bears practically the same relation to the nineteenth-century discoverers of ether that the Norseman bears to Columbus.

The true Columbus of the ether was Thomas Young.

His discovery was consummated in the early days of the nineteenth century, when he brought forward the first, conclusive proofs of the undulatory theory of light.

To say that light consists of undulations is to postulate something that undulates; and this something could not be air, for air exists only in infinitesimal quantity, if at all, in the interstellar spaces, through which light freely penetrates. But if not air, what then? Why, clearly, something more intangible than air; something supersensible, evading all direct efforts to detect it, yet existing everywhere in seemingly vacant space, and also interpenetrating the substance of all transparent liquids and solids, if not, indeed, of all tangible substances.

This intangible something Young rechristened the Luminiferous Ether.

In the early days of his discovery Young thought of the undulations which produce light and radiant heat as being longitudinal—a forward and backward pulsation, corresponding to the pulsations of sound—and as such pulsations can be transmitted by a fluid medium with the properties of ordinary fluids, he was justified in thinking of the ether as being like a fluid in its properties, except for its extreme intangibility. But about 1818 the experiments of Fresnel and Arago with polarization of light made it seem very doubtful whether the theory of longitudinal vibrations is sufficient, and it was suggested by Young, and independently conceived and demonstrated by Fresnel, that the luminiferous undulations are not longitudinal, but transverse; and all the more recent experiments have tended to confirm this view. But it happens that ordinary fluids—

gases and liquids—cannot transmit lateral vibrations; only rigid bodies are capable of such a vibration. So it became necessary to assume that the luminiferous ether is a body possessing elastic rigidity—a familiar property of tangible solids, but one quite unknown among fluids.

The idea of transverse vibrations carried with it another puzzle. Why does not the ether, when set aquiver with the vibration which gives us the sensation we call light, have produced in its substance subordinate quivers, setting out at right angles from the path of the original quiver? Such perpendicular vibrations seem not to exist, else we might see around a corner; how explain their absence? The physicist could think of but one way: they must assume that the ether is incompressible. It must fill all space—at any rate, all space with which human knowledge deals—perfectly full.

These properties of the ether, incompressibility and elastic rigidity, are quite conceivable by themselves; but difficulties of thought appear when we reflect upon another quality which the ether clearly must possess—

namely, frictionlessness. By hypothesis this rigid, incompressible body pervades all space, imbedding every particle of tangible matter; yet it seems not to retard the movements of this matter in the slightest degree.

This is undoubtedly the most difficult to comprehend of the alleged properties of the ether. The physicist explains it as due to the perfect elasticity of the ether, in virtue of which it closes in behind a moving particle with a push exactly counterbalancing the stress required to penetrate it in front.

To a person unaccustomed to think of seemingly solid matter as really composed of particles relatively wide apart, it is hard to understand the claim that ether penetrates the substance of solids—of glass, for example—and, to use Young’s expression, which we have previously quoted, moves among them as freely as the wind moves through a grove of trees. This