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 ENGADDI

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ENGADDI

serves the living being in its specific nature. A "form" endowed with consciousness exerts a control, partly voluntary, partly involuntary, over the qualita- tive cliaracter of the constituents of the organism, and in this view it would occasion qualitative changes in some of these by a merely liberative act, without add- ing to or taking from the quantity of physical energy contained in the material constituents of the organism. The illustration is of course imperfect, like all such analogies. It is given merely to aid towards a concep- tion of the relations of mind and body in the Aristo- telean theory.

(d) Finally, in this theory, the action of the soul, or vital principle, upon the material energies of the living organism, must be conceived not as that of a foreign agent, but as of a co-principle uniting with the former to constitute one specific being. This most important factor in the solution is not sufficiently emphasized, or indeed realized, by many physicists who seek to har- monize the law with the real action of the soul. Ac- cepting the philosophy of Descartes, many of these adopt a very exaggerated view of the separateness and mutual indepentlence of soul and body. In that philosophy soul and body are conceived as two distinct beings merely accidentally conjoined or connected. The action of either upon the other is that of an extrinsic agent. If an angel or a demon set a barrel rolling down a hill by even a slight push, the action of such a spirit would involve the invasion of the system of the material universe by a foreign energy. But this is not the way the soul acts, according to the philos- ophy of St. Thomas and Aristotle. Here the soul is part of the living being, a component principle capable of liberating and guiding the transformation of ener- gies stored up in the constituents of the material organ- ism, which along with itself combines to form a single complete individual being. This point is a vital ele- ment in the solution, whether the basis of the difficulty be the conservation of energy, the conservation of momentum, or Newton's third law. The directing influence is not exercised as the pressure of one rnate- rial particle on another outside of it. The soul is in the body which it animates and in every part of it. Neither is " outside " the other.

This solution obviously provides an answer at the same time to the ol:)jections deduced from the conser- vation of energy against the creation of human souls or the freedom of the will. If the soul were a fount of energy distinct from and added to the material ener- gies of the organism, and if the freedom of the will involved incursions of a foreign physical force into the midst of existing material energies, then infringement of the law of constancy would seem inevitable. But if the soul merely directs the transformation of existing reserves of energy in the manner indicated, no viola- tion of the law seems necessary. Similarly, the de- parture of such an immortal soul from the physical universe would not involve any withdrawal of material energy from the total sum. Finally, if human thought and volition can interfere in any degree with the move- ments of matter, and exercise a guiding influence on any of the processes of the bodily organism, a fortiori must it be possiljle for an Infinite Intelligence to inter- vene and regulate the course of events in the material universe; and if the human mind can effect its pur- poses without infringement of the law of conserva- tion of energy, assuredly this ought to be still more within the powers of a Divine Mind, which, according to the Scholastic philosophy, sustains all beings in existence and continuously co-operates with their activity.

The extensive literature of the subject may roughly be dis- tinguished as scientific and philosophic, though the two grade into each other.

Among those of mainly scientific character are: — J he tor- relation and Conservation of Forces, ed. Youmans (New York, 1865). This is a collection of the original papers of Helmmoltz, Mayer, GnovE, Faraday, Liebio. and Cari-kn- TEB on the subject. Joule, Scientific Papers (2 vols., London,

1884, 1887): Helmholtz, Popular Lectures on Scientific Sub- jects (tr. London, 1873); Kelvin, Popular Lectures and Ad- dresses (3 vols.. New York and London, 1894), see especially II; Grove. The Correlation of Physical Forces (London, 1867); also Tait, Recent Advances in Physical Science (London, 1876); Maxwell, ed. Rayleigh, Theory of Heat (London and New Y'ork, 1902); Stewart, The Conservation of Energy in Inter- nal. Sc. Series (London, 1900); Tait and Stewart, The Unseen Universe (London, 1875): Preston, The Theory of Heat (London and New Y'ork, 1904), I; Fitzgerald, ed. Larmor, Scientific Writings (Dublin and London, 1902); Lu- ciEN Poincare, The New Physics (tr., London, 1907), III; H. PoiNCARB, Science and HypotKesis (tr., London and New Y'ork, 1905); Mach, Die Gesch. und die Witrzel des Satzes von der Er- haltung der Arbeit (Prague, 1871); Idem. Popidar-wissen- schaflHche Vorlesungen (Leipzig, 1896); Carpenter, The Corre- lation of Physical and Vital Forces in Quar. Jour, of Science (1865): Idem, Mutual Relations of the Vital and Physical Forces in Transactions of the Royal Society (London, 1860); ScHAFER, Text-Book of Phi/siologi/ (Edinburgh and London, 189S). I; Mosso, Fatigue (New York and London. 1904), fre- quently referred to, hut contributes little to the question.

Among the philo.sophical works on the subject are: CoUAiLHAC, La Liberie et la conservation de I'energie (Paris, 1897): Mercier, La PeTtsce e( fa loi de la conservation de V energie (Louvain, 1900); de Munnynck in Revue Thomiste (May, 1897), a useful article; Windle, TF7ia( is Life (London and St. Louis, 1908); Ladd, Philosophy of Mind (London and New Y'ork, 1895), vii; Maheh, Psychology (London and New Y'ork, 1905), x.xiii; Ward, Naturalism and Agnosticism (London, 1906); Lodge. Life and Matter (London, 1905); see also a very interesting controversy on the subject in Nature (1903), in which Sir Oliver Lodge, G. Minchin, E. W. Hobson, J. W. Sharpe, W. Peddie. J. H. Muirhead, C. T. Preece, E. P. (iuLVERWELL, and others took part; Gutberlet, Das Geselz van der Erhnltung der Kraft (Miinster. 1882); Spencer, First Principles (London and Edinburgh, 1900); Hoffding, Out- lines of Psychology (New York and London, 1896); Wundt deals with the subject in papers in Philosophische Studien (1S98): also for brief treatment, see his Outlines of Psy- chology (tr., 3rd ed.. New York, 1907); Ostwald, Vorlesungen iiber Naturphilosophie (Leipzig. 1902); see also Eisleh, Philo- sophisches Worterbuch (Berlin, 1904).

Michael Maheb.

Engaddi (Sept., usually 'E77aSi; Hebr. 'En G^dhi, " Fountain of the Kid ") is the name of a warm spring near the centre of the west shore of the Dead Sea, and also of a town situated in the same place. In II Par., XX, 2, it is identified with Asasonthamar (Cutting of the Palm), the city of the Amorrliean, smitten by Chodorlahomor (Gen., xiv, 7) in his war against the cities of the plain. Jos., xv, 62, enumerates Engaddi among the cities of Juda in the desert Betharaba, but Ezech., xlvii, 10, shows that it was also a fisherman's town. Later on, David hides in the desert of Engaddi (I Kngs, xxiv, 1, 2), and Saul seeks him "even upon the most craggy rocks, which are accessible only to wild goats" (ibid., 3). Again, it is in Engaddi that the Moabites and Ammonites gather in order to fight against Josaphat (II Par., xx, 1, 2) and to advance against Jerusalem "by the ascent named Sis" (ibid., IG). Finally, Cant., i, 13, speaks of the "vineyards of Engaddi "; the words, " I was exalted like a palm tree in Cades" (iv alyia\oTs), which occur in Ecclus., xxiv, IS, may perhaps be understood of the palm trees of Engaddi.

To these strictly Biblical data concerning Engaddi the following notes taken from profane sources may be added. Josephus (Antiq., IX, i, 2) connects Engaddi with the growth of beautiful palm trees and the pro- duction of opobalsam. Pliny (Nat. Hist., V, xxvii, 73) places Engaddi only second to Jerusalem as far as fertility and the cultivation of the palm tree are con- cerned. Eusebius and St. Jerome (Onomastica sacra, GOttingen, 1870, pp. 119, 254) testify that at their time there still existed on the shore of the Dead Sea a large Jewish borough called Engaddi which furnished opobalsam. The name still li\'es in the Arabic form '.\in Jedi, which is now applied to a mere oasis en- closed by two streams, the Wady Sudeir and Wady el-'Areyeh, and bounded by nearly vertical walls of rock. The former vineyards and palm groves h.ave given place to a few bushes of acacia and tamarisk, and the site of the ancient town is now occupied by a few Arabs.

Haoen, Lexicon Biblieum (Paris, 1907), II, 177 sq.; Hull in Dictionary of the Bible (New York, 1900). 1, 703; Legendbe id