The Complete Works of Edgar Allan Poe - Edgar Allan Poe [705]
Not only is this Divine adaptation, however, mathematically accurate, but there is that about it which stamps it as divine, in distinction from that which is merely the work of human constructiveness. I allude to the complete mutuality of adaptation. For example; in human constructions a particular cause has a particular effect; a particular intention brings to pass a particular object; but this is all; we see no reciprocity. The effect does not re-act upon the cause; the intention does not change relations with the object. In Divine constructions the object is either design or object as we choose to regard it—and we may take at any time a cause for an effect, or the converse—so that we can never absolutely decide which is which.
To give an instance:—In polar climates the human frame, to maintain its animal heat, requires, for combustion in the capillary system, an abundant supply of highly azotized food, such as train-oil. But again:—in polar climates nearly the sole food afforded man is the oil of abundant seals and whales. Now, whether is oil at hand because imperatively demanded, or the only thing demanded because the only thing to be obtained? It is impossible to decide. There is an absolute reciprocity of adaptation.
The pleasure which we derive from any display of human ingenuity is in the ratio of the approach to this species of reciprocity. In the construction of plot, for example, in fictitious literature, we should aim at so arranging the incidents that we shall not be able to determine, of any one of them, whether it depends from any one other or upholds it. In this sense, of course, perfection of plot is really, or practically, unattainable—but only because it is a finite intelligence that constructs. The plots of God are perfect. The Universe is a plot of God.
And now we have reached a point at which the intellect is forced, again, to struggle against its propensity for analogical inference—against its monomaniac grasping at the infinite. Moons have been seen revolving about planets; planets about stars; and the poetical instinct of humanity—its instinct of the symmetrical, if the symmetry be but a symmetry of surface:—this instinct, which the Soul, not only of Man but of all created beings, took up, in the beginning, from the geometrical basis of the Universal irradiation—impels us to the fancy of an endless extension of this system of cycles. Closing our eyes equally to deduction and induction, we insist upon imagining a revolution of all the orbs of the Galaxy about some gigantic globe which we take to be the central pivot o the whole. Each cluster in the great cluster of clusters is imagined, of course, to be similarly supplied and constructed; while, that the "analogy " may be wanting at no point, we go on to conceive these clusters themselves, again, as revolving about some still more august sphere;—this latter, still again, with its encircling clusters, as but one of a yet more magnificent series of agglomerations, gyrating about yet another orb central to them—some orb still more unspeakably sublime—some orb, let us rather say, of infinite sublimity endlessly multiplied by the infinitely sublime. Such are the conditions, continued in perpetuity, which the voice of what some people term "analogy" calls upon the Fancy to depict and the Reason to contemplate, if possible, with out becoming dissatisfied with the picture. Such, in general, are the interminable gyrations beyond gyration which we have been instructed by Philosophy to comprehend and to account for, at least in the best manner we can. Now and then, however, a philosopher proper—one whose phrenzy takes a very determinate turn—whose genius, to speak more reverentially, has a strongly-pronounced washer-womanish bias, doing every thing up by the dozen—enables us to see precisely that point