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"We now perceive every [idea], as it passes, through a small aperture separately, as in the camera obscura, and this we call time; but at the conclusion of this state we may probably exist in a manner quite different; the window may be thrown open, the whole prospect appear at one view, and all this apparatus, which we call time, be totally done away."

— Jenyns, Soame (1704-1787)

Author

Jenyns, Soame (1704-1787)

Work Title

Disquisitions on Several Subjects

Place of Publication

London

Publisher

Printed for J. Dodsley

Date

1782

Metaphor

"We now perceive every [idea], as it passes, through a small aperture separately, as in the camera obscura, and this we call time; but at the conclusion of this state we may probably exist in a manner quite different; the window may be thrown open, the whole prospect appear at one view, and all this apparatus, which we call time, be totally done away."

Metaphor in Context

With the other mode of existence we are sufficiently acquainted, being that in which Providence has placed us, and all things around us, [end page 65] during our residence on this terrestrial globe; in which all ideas follow each other in our minds in a regular and uniform succession, not unlike the tickings of a clock; and by that means all objects are presented to our imaginations in the same progressive manner: and if any vary much from that destined pace, by too rapid, or too slow a motion, they immediately become to us totally imperceptible. We now perceive every one, as it passes, through a small aperture separately, as in the camera obscura, and this we call time; but at the conclusion of this state we may probably exist in a manner quite different; the window may be thrown open, the whole prospect appear at one view, and all this appa- [end page 66] ratus, which we call time, be totally done away: for time is certainly nothing more, than the shifting of scenes necessary for the performance of this tragi-comical farce, which we are here exhibiting, and must undoubtedly end. with the conclusion of the drama. It has no more a real essence, independent of thought and action, than sight, hearing, and smell have, independent of their proper organs, and the animals to whom they belong; and when they cease to exist, time can be no more. There are also several passages in the scriptures, declaring this annihilation of time, at the consummation of all things: And the Angel, which I saw stand vpon, the sea and the earth, lifted up his hand [end page 67] towards heaven, and swore by him that liveth for ever and ever, &c. that there should be time no longer*.
(pp. 65-7)