But, it may be replied, there is no medium between being and not-being, and distance being the negation of immediateness, and immediateness the negation of distance, by denying one, we affirm the other; they must, therefore, either be distant or immediate. This reply also supposes something which we deny. It speaks of distance and immediateness, that is, of time, as though it were something positive, distinct from the beings themselves. The principle, that every thing is, or is not, _quodlibet est vel non est_, is applicable only when there is something; but when there is nothing, there is no disjunctive. The time of the two worlds is nothing, as distinguished from them; it is the succession of their respective phenomena; the succession of the two worlds, the one to the other, is nothing distinguished from them; it is the being of the one, and the negation of the other, and the being of the second and the negation of the first. God sees this; an intelligent creature would also see it, if he could survive the annihilation of the first world. To the eyes of God, who sees the reality, succession would be simply the respective existence and non-existence of the two objects. The intelligent creature would say, that the two worlds are immediate, if to the perception of the last instant of the annihilated world, the perception of a new existing world had followed without another intermediate perception; and he would say, that there is distance, if he had experienced various perceptions between the annihilation of the old and the perception of the new creation. The measure of this time would be taken from the changes of perceptions of this creature, and would be longer or shorter, according to the number of these perceptions. 72. The idea of time is essentially relative, as it is the ordered perception of being and not-being. The mere perception of one of the two extremes, would not be sufficient to produce the idea of time in our mind; for this idea necessarily implies comparison. The same is true of the idea of space, which has always a great resemblance to time. We cannot conceive space, or extension of any kind, without juxtaposition; that is to say, without relations of various objects. Multiplicity necessarily enters into the ideas of both space and time. Hence, we may say, that if we conceive a being, absolutely simple, with no multiplicity, either in its essence, or in its acts, but in which all is identified with its essence, there is no room for the ideas of space and time; and, consequently, they are mere fictions of the imagination, when we attribute to them any thing real, beyond the corporeal world, and before the existence of the created. CHAPTER XI. THE ANALYSIS OF THE IDEA OF TIME CONFIRMS ITS RESEMBLANCE TO THE IDEA OF SPACE.