I mean to say that some are involved in the rest, or so instantaneous a consequence of them as to make the distinction inappreciable. Difference of _size_, for example, will at once be brought about through the tendency of one atom to a second, in preference to a third, on account of particular inequidistance; which is to be comprehended as _particular inequidistances between centres of quantity, in neighboring atoms of different form_—a matter not at all interfering with the generally-equable distribution of the atoms. Difference of _kind_, too, is easily conceived to be merely a result of differences in size and form, taken more or less conjointly:—in fact, since the _Unity_ of the Particle Proper implies absolute homogeneity, we cannot imagine the atoms, at their diffusion, differing in kind, without imagining, at the same time, a special exercise of the Divine Will, at the emission of each atom, for the purpose of effecting, in each, a change of its essential nature:—so fantastic an idea is the less to be indulged, as the object proposed is seen to be thoroughly attainable without such minute and elaborate interposition. We perceive, therefore, upon the whole, that it would be supererogatory, and consequently unphilosophical, to predicate of the atoms, in view of their purposes, any thing more than _difference of form_ at their dispersion, with particular inequidistance after it—all other differences arising at once out of these, in the very first processes of mass-constitution:—We thus establish the Universe on a purely _geometrical_ basis. Of course, it is by no means necessary to assume absolute difference, even of form, among _all_ the atoms irradiated—any more than absolute particular inequidistance of each from each. We are required to conceive merely that no _neighboring_ atoms are of similar form—no atoms which can ever approximate, until their inevitable rëunition at the end. Although the immediate and perpetual _tendency_ of the disunited atoms to return into their normal Unity, is implied, as I have said, in their abnormal diffusion; still it is clear that this tendency will be without consequence—a tendency and no more—until the diffusive energy, in ceasing to be exerted, shall leave _it_, the tendency, free to seek its satisfaction. The Divine Act, however, being considered as determinate, and discontinued on fulfilment of the diffusion, we understand, at once, a _rëaction_—in other words, a _satisfiable_ tendency of the disunited atoms to return into _One_.