The Blazing World and Other Writings (Penguin Classics) (25 page)

But they replied [to] her Majesty, that the knowledge of nature, that is, natural philosophy, would be imperfect without the art of logic, and that there was an improbable truth which could no otherwise be found out than by the art of disputing. Truly, said the Empress, I do believe that it is with natural philosophy, as it is with all other effects of nature; for no particular knowledge can be perfect, by reason knowledge is dividable, as well as composable; nay, to speak properly, nature herself cannot boast of any perfection, but God himself; because there are so many irregular motions in nature, and ‘tis but a folly to think that art should be able to regulate them, since art itself is, for the most part, irregular. But as for improbable truth, I know not what your meaning is; for truth is more than improbability; nay, there is so much difference between truth and improbability, that I cannot conceive it possible how they can be joined together. In short, said she, I do no ways approve of your profession; and though I will not dissolve your society, yet I shall never take delight in hearing you any more; wherefore confine your disputations to your schools, lest besides the commonwealth of learning, they disturb also divinity and policy, religion and laws, and by that means draw an utter ruin and destruction both upon church and state.

After the Empress had thus finished the discourses and conferences with the mentioned societies of her vertuosos, she considered by herself the manner of their religion, and finding it very defective, was troubled, that so wise and knowing a people should have no more knowledge of the divine truth; wherefore she consulted with her own thoughts, whether it was possible to convert them all to her own religion, and to that end she resolved to build churches, and make also up a congregation of women, whereof she intended to be the head herself, and to instruct them in several points of her religion. This she had no sooner begun, but the women, which generally had quick wits, subtle conceptions, clear understandings, and solid judgements, became, in a short time, very devout and zealous sisters; for the
Empress had an excellent gift of preaching, and instructing them in the articles of faith; and by that means, she converted them not only soon, but gained an extraordinary love of all her subjects throughout that world. But at last, pondering with herself the inconstant nature of mankind, and fearing that in time they would grow weary, and desert the divine truth, following their own fancies, and living according to their own desires, she began to be troubled that her labours and pains should prove of so little effect, and therefore studied all manner of ways to prevent it. Amongst the rest, she called to mind a relation which the bird-men made her once, of a mountain that did burn in flames of fire; and thereupon did immediately send for the wisest and subtlest of her worm-men, commanding them to discover the cause of the eruption of that same fire; which they did; and having dived to the very bottom of the mountain, informed her Majesty, that there was a certain sort of stone, whose nature was such, that being wetted, it would grow excessively hot, and break forth into a flaming-fire, until it became dry, and then it ceased from burning. The Empress was glad to hear this news, and forthwith desired the worm-men to bring her some of that stone, but be sure to keep it secret: she sent also for the bird-men, and asked them whether they could not get her a piece of the sun-stone? They answered, that it was impossible, unless they did spoil or lessen the light of the world: but, said they, if it please your Majesty, we can demolish one of the numerous stars of the sky, which the world will never miss.

The Empress was very well satisfied with this proposal, and having thus employed these two sorts of men, in the meanwhile builded two chapels one above another; the one she lined throughout with diamonds, both roof, walls and pillars; but the other she resolved to line with the star-stone; the fire-stone she placed upon the diamond-lining, by reason fire has no power on diamonds; and when she would have that chapel where the fire-stone was, appear all in a flame, she had by the means of artificial-pipes, water conveyed into it, which by turning the cock, did, as out of a fountain, spring over all the room, and as
long as the fire-stone was wet, the chapel seemed to be all in a flaming fire.

The other chapel, which was lined with the star-stone, did only cast a splendorous and comfortable light; both the chapels stood upon pillars, just in the middle of a round cloister which was dark as night; neither was there any other light within them, but what came from the fire- and star-stone; and being everywhere open, allowed to all that were within the compass of the cloister, a free prospect into diem; besides, they were so artificially contrived, that they did both move in a circle about their own centres, without intermission, contrary ways. In the chapel which was lined with the fire-stone, the Empress preached sermons of terror to the wicked, and told them of the punishments for their sins, to wit, that after this life they should be tormented in an everlasting fire. But in the other chapel lined with the star-stone, she preached sermons of comfort to those that repented of their sins, and were troubled at their own wickedness; neither did the heat of the flame in the least hinder her; for the fire-stone did not cast so great a heat but the Empress was able to endure it, by reason the water which was poured on the stone, by its own self-motion turned into a flaming fire, occasioned by the natural motions of the stone, which made the flame weaker than if it had been fed by some other kind of fuel; the other chapel where the star-stone was, although it did cast a great light, yet was it without all heat, and the Empress appeared like an angel in it; and as that chapel was an emblem of Hell, so this was an emblem of Heaven. And thus the Empress, by art, and her own ingenuity, did not only convert the Blazing World to her own religion, but kept them in a constant belief, without enforcement or blood-shed; for she knew well, that belief was a thing not to be forced or pressed upon the people, but to be instilled into their minds by gentle persuasions; and after this manner she encouraged them also in all other duties and employments, for fear, though it makes people obey, yet does it not last so long, nor is it so sure a means to keep them to their duties, as love.

Last of all, when she saw that both church and state was now
in a well-ordered and settled condition, her thoughts reflected upon the world she came from; and though she had a great desire to know the condition of the same, yet could she advise no manner of way how to gain any knowledge thereof; at last, after many serious considerations, she conceived that it was impossible to be done by any other means, than by the help of immaterial spirits; wherefore she made a convocation of the most learned, witty and ingenious of all the forementioned sorts of men, and desired to know of them, whether there were any immaterial spirits in their world. First, she enquired of the worm-men, whether they had perceived some within the earth? They answered her Majesty, that they never knew of any such creatures; for whatsoever did dwell within the earth, said they, was embodied and material. Then she asked the fly-men, whether they had observed any in the air? for you having numerous eyes, said she, will be more able to perceive them, than any other creatures. To which they answered her Majesty, that although spirits, being immaterial, could not be perceived by the worm-men in the earth, yet they perceived that such creatures did lodge in the vehicles of the air. Then the Empress asked, whether they could speak to them, and whether they did understand each other? The fly-men answered, that those spirits were always clothed in some sort or other of material garments; which garments were their bodies, made for the most part, of air; and when occasion served, they could put on any other sort of substances; but yet they could not put these substances into any form or shape, as they pleased. The Empress asked the fly-men, whether it was possible that she could be acquainted, and have some conferences with them? They answered, they did verily believe she might. Hereupon the Empress commanded the fly-men to ask some of the spirits, whether they would be pleased to give her a visit? This they did; and after the spirits had presented themselves to the Empress, (in what shapes or forms, I cannot exactly tell) after some few compliments that passed between them, the Empress told the spirits that she questioned not, but they did know how she was a stranger in that world, and by what miraculous means she was arrived there; and since
she had a great desire to know the condition of the world she came from, her request to the spirits was, to give her some information thereof, especially of those parts of the world where she was born, bred, and educated, as also of her particular friends and acquaintance; all which, the spirits did according to her desire; at last, after a great many conferences and particular intelligences, which the spirits gave the Empress, to her great satisfaction and content, she enquired after the most famous students, writers, and experimental philosophers in that world, which they gave her a full relation of; amongst the rest she enquired whether there were none that had found out yet the Jews’ Cabbala?
¹⁷
Several have endeavoured it, answered the spirits, but those that came nearest (although themselves denied it) were one Dr Dee, and one Edward Kelly, the one representing Moses, and the other Aaron; for Kelly was to Dr Dee, as Aaron to Moses;
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but yet they proved at last but there cheats, and were described by one of their own country-men, a famous poet, named Ben Jonson, in a play called
The Alchemist
,
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where he expressed Kelly by Capt. Face, and Dee by Dr Subtle, and their two wives by Doll Common, and the widow; by the Spaniard in the play, he meant the Spanish ambassador, and by Sir Epicure Mammon, a Polish lord. The Empress remembered that she had seen the play, and asked the spirits whom he meant by the name of Ananias? Some zealous brethren, answered they, in Holland, Germany, and several other places. Then she asked them, who was meant by the druggist? Truly, answered the spirits, we have forgot, it being so long since it was made and acted. What, replied the Empress, can spirits forget? Yes, said the spirits; for what is past, is only kept in memory, if it be not recorded. I did believe, said the Empress, that spirits had no need of memory, or remembrance, and could not be subject to forgetfulness. How can we, answered they, give an account of things present, if we had no memory, but especially of things past, unrecorded, if we had no remembrance? Said the Empress, by present knowledge and understanding. The spirits answered, that present knowledge and understanding was of actions or things present, not of past. But, said the Empress, you know what is to
come, without memory or remembrance, and therefore you may know what is past without memory and remembrance. They answered, that their foreknowledge was only a prudent and subtle observation made by a comparing of things or actions past, with those that are present, and that remembrance was nothing else but a repetition of things or actions past.

Then the Empress asked the spirits, whether there was a threefold Cabbala? They answered, Dee and Kelly made but a two-fold Cabbala, to wit, of the Old and New Testament, but others might not only make two or three, but threescore Cabbalas, if they pleased. The Empress asked, whether it was a traditional, or merely a scriptural, or whether it was a literal, philosophical, or moral Cabbala? Some, answered they, did believe it merely traditional, others scriptural, some literal, and some metaphorical; but the truth is, said they, ‘twas partly one, and partly the other; as partly a traditional, partly a scriptural, partly literal, partly metaphorical. The Empress asked further, whether the Cabbala was a work only of natural reason, or of divine inspiration? Many, said the spirits, that write Cabbalas pretend to divine inspirations, but whether it be so, or not; it does not belong to us to judge; only this we must needs confess, that it is a work which requires a good wit, and a strong faith, but not natural reason; for though natural reason is most persuasive, yet faith is the chief that is required in Cabbalists. But, said the Empress, is there not divine reason, as well as there is natural? No, answered they: for there is but a divine faith, and as for reason it is only natural; but you mortals are so puzzled about this divine faith, and natural reason, that you do not know well how to distinguish them, but confound them both, which is the cause you have so many divine philosophers who make a gallimaufry
²⁰
both of reason and faith. Then she asked, whether pure natural philosophers were Cabbalists? They answered, no; but only your mystical or divine philosophers, such as study beyond sense and reason. She enquired further, whether there was any Cabbala in God, or whether God was full of Ideas? They answered, there could be nothing in God, nor could God be full of any thing, either forms or figures, but of himself; for God is
the perfection of all things, and an unexpressible Being, beyond the conception of any creature, either natural or supernatural. Then I pray inform me, said the Empress, whether the Jews’, or any other Cabbala, consist in numbers? The spirits answered, no: for numbers are odd, and different, and would make a disagreement in the Cabbala. But said she again, is it a sin then not to know or understand the Cabbala? God is so merciful, answered they, and so just, that he will never damn the ignorant, and save only those that pretend to know him and his secret counsels by their Cabbalas but he loves those that adore and worship him with fear and reverence, and with a pure heart. She asked further, which of these two Cabbalas was most approved, the natural, or theological? The theological, answered they, is mystical, and belongs only to faith; but the natural belongs to reason. Then she asked them, whether divine faith was made out of reason? No, answered they, for faith proceeds only from a divine saving grace, which is a peculiar gift of God. How comes it then, replied she, that men, even those that are of several opinions, have faith more or less? A natural belief, answered they, is not a divine faith. But, proceeded the Empress, how are you sure that God cannot be known? The several opinions you mortals have of God, answered they, are sufficient witnesses thereof. Well then, replied the Empress, leaving this inquisitive knowledge of God, I pray inform me, whether you spirits give motion to natural bodies? No, answered they; but, on the contrary, natural material bodies give spirits motion; for we spirits, being incorporeal, have no motion but from our corporeal vehicles, so that we move by the help of our bodies, and not the bodies by the help of us; for pure spirits are immovable. If this be so, replied the Empress, how comes it then that you can move so suddenly at a vast distance? They answered, that some sorts of matter were more pure, rare, and consequently more light and agile than others; and this was the reason of their quick and sudden motions: then the Empress asked them, whether they could speak without a body, or bodily organs? No, said they; nor could we have any bodily sense, but only knowledge. She asked, whether they could have knowledge without body? Not a natural, answered
they, but a supernatural knowledge, which is a far better knowledge than a natural. Then she asked them, whether they had a general or universal knowledge? They answered, single or particular created spirits, have not; for not any creature, but God himself, can have an absolute and perfect knowledge of all things. The Empress asked them further, whether spirits had inward and outward parts? No, answered they; for parts only belong to bodies, not to spirits. Again, she asked them, whether their vehicles were living bodies? They are self-moving bodies, answered they, and therefore they must needs be living; for nothing can move itself, without it hath life. Then, said she, it must necessarily follow, that this living, self-moving body gives a spirit motion, and not that the spirit gives the body, as its vehicle, motion. You say very true, answered they, and we told you this before. Then the Empress asked them, of what forms of matter those vehicles were? They said they were of several different forms; some gross and dense, and others more pure, rare, and subtle. Then she enquired, whether immaterial spirits were not of a globous figure? They answered, figure and body were but one thing; for no body was without figure, nor no figure without body; and that it was as much nonsense to say, an immaterial figure, as to say an immaterial body. Again, she asked, whether spirits were not like water, or fire? No, said they, for both fire and water are material; and we are no more like fire or water, than we are like earth; nay, were it the purest and finest degree of matter, even above the heavens; for immaterial creatures cannot be likened or compared to material; but, as we said before, our vehicles being material, are of several degrees, forms and shapes.
²¹
But if you be not material, said the Empress, how can you be generators of all creatures? We are no more, answered they, the generators of material creatures, than they are the generators of us spirits. Then she asked, whether they did leave their vehicles? No, answered they; for we being incorporeal, cannot leave or quit them; but our vehicles do change into several forms and figures, according as occasion requires. Then the Empress desired the spirits to tell her, whether man was a little world? They answered, that if a fly or
worm was a little world, then man was so too. She asked again, whether our forefathers had been as wise, as men were at present, and had understood sense and reason, as well as they did now? They answered, that in former ages they had been as wise as they are in this present, nay, wiser; for, said they, many in this age do think their forefathers have been fools, by which they prove themselves to be such. The Empress asked further, whether there was any plastic power in nature? Truly, said the spirits, plastic power is a hard word, [it] signifies no more than the power of the corporeal, figurative motions of nature. After this, the Empress desired the spirits to inform her where the Paradise was, whether it was in the midst of the world as a centre of pleasure? or whether it was the whole world, or a peculiar world by itself, as a world of life, and not of matter; or whether it was mixed, as a world of living animal creatures? They answered, that Paradise was not in the world she came from, but in that world she lived in at present; and that it was the very same place where she kept her court, and where her palace stood, in the midst of the imperial city. The Empress asked further, whether in the beginning and creation of the world, all beasts could speak? They answered, that no beasts could speak, but only those sorts of creatures which were fish-men, bear-men, worm-men, and the like, which could speak in the first age, as well as they do now. She asked again, whether they were none of those spirits that frighted Adam out of the Paradise, at least caused him not to return thither again? They answered they were not. Then she desired to be informed, whither Adam fled when he was driven out of the Paradise? Out of this world, said they, you are now Empress of, into the world you came from. If this be so, replied the Empress, then surely those Cabbalists are much out of their story, who believe the Paradise to be a world of life only, without matter; for this world, though it be most pleasant and fruitful, yet it is not a world of there immaterial life, but a world of living, material creatures. Without question, they are, answered the spirits; for not all Cabbalas are true. Then the Empress asked, that since it is mentioned in the story of the creation of the world, that Eve
was tempted by the serpent, whether the Devil was within the serpent, or whether the serpent tempted her without the Devil? They answered, that the Devil was within the serpent. But how came it then, replied she, that the serpent was cursed? They answered, because the Devil was in him: for are not those men in danger of damnation which have the Devil within them, who persuades them to believe and act wickedly? The Empress asked further, whether light and the heavens were all one. They answered, that the region which contains the lucid natural orbs, was by mortals named Heaven; but the beatifical Heaven, which is the habitation of the blessed angels and souls, was so far beyond it, that it could not be compared to any natural creature. Then the Empress asked them, whether all matter was fluid at first? They answered, that matter was always as it is; and that some parts of matter were rare, some dense, some fluid, some solid, etc. Neither was God bound to make all matter fluid at first. She asked further, whether matter was immovable in itself? We have answered you before, said they, that there is no motion but in matter; and were it not for the motion of matter, we spirits, could not move, nor give you any answer to your several questions. After this, the Empress asked the spirits, whether the universe was made within the space of six days, or whether by those six days, were meant so many decrees or commands of God? They answered her, that the world was made by the all-powerful decree and command of God; but whether there were six decrees or commands, or fewer, or more, no creature was able to tell. Then she enquired, whether there was no mystery in numbers? No other mystery, answered the spirits, but reckoning or counting, for numbers are only marks of remembrance. But what do you think of the number four, said she, which Cabbalists make such ado withal, and of the number of ten, when they say that ten is all, and that all numbers are virtually comprehended in four? We think, answered they, that Cabbalists have nothing else to do but to trouble their heads with such useless fancies; for naturally there is no such thing as prime or all in numbers; nor is there any other mystery in numbers, but what man’s fancy makes; but what men call prime, or all, we do not
know, because they do not agree in the number of their opinion. Then the Empress asked, whether the number of six was a symbol of matrimony, as being made up of male and female, for two into three is six. If any number can be a symbol of matrimony, answered the spirits, it is not six, but two; if two may be allowed to be a number: for the act of matrimony is made up of two joined in one. She asked again, what they said to the number of seven? whether it was not an emblem of God, because Cabbalists say, that it is neither begotten, nor begets any other number. There can be no emblem of God, answered the spirits; for if we do not know what God is, how can we make an emblem of him? Nor is there any number in God, for God is the perfection himself, but numbers are imperfect; and as for the begetting of numbers, it is done by multiplication and addition; but subtraction is as a kind of death to numbers. If there be no mystery in numbers, replied the Empress, then it is in vain to refer the creation of the world to certain numbers, as Cabbalists do. The only mystery of numbers, answered they, concerning the creation of the world is, that as numbers do multiply, so does the world. The Empress asked, how far numbers did multiply? The spirits answered, to infinite. Why, said she, infinite cannot be reckoned, nor numbered. No more, answered they, can the parts of the universe; for God’s creation, being an infinite action, as proceeding from an infinite power, could not rest upon a finite number of creatures; were it never so great. But leaving the mystery of numbers, proceeded the Empress, let me now desire you to inform me, whether the suns and planets were generated by the heavens, or ethereal matter? The spirits answered, that the stars and planets were of the same matter which the heavens, the ether, and all other natural creatures did consist of; but whether they were generated by the heavens or ether, they could not tell: if they be, said they, they are not like their parents; for the sun, stars, and planets, are more splendorous than the ether, as also more solid and constant in their motions: but put the case, the stars and planets were generated by the heavens, and the ethereal matter; the question then would be, out of what these are generated or produced? If these
be created out of nothing, and not generated out of something, then it is probable the sun, stars and planets are so too; nay, it is more probable of the stars and planets, than of the heavens, or the fluid ether, by reason the stars and planets seem to be further off from mortality, than the particular parts of the ether; for no doubt but the parts of the ethereal matter alter into several forms, which we do not perceive of the stars and planets. The Empress asked further, whether they could give her information of the three principles of man, according to the doctrine of the Platonists; as first of the intellect, spirit, or divine light: 2. of the soul of man herself: and 3. of the image of the soul, that is, her vital operation on the body? The spirits answered, that they did not understand these three distinctions, but that they seemed to corporeal sense and reason, as if they were three several bodies, or three several corporeal actions; however, said they, they are intricate conceptions of irregular fancies. If you do not understand them, replied the Empress, how shall human creatures do then? Many, both of your modern and ancient philosophers, answered the spirits, endeavour to go beyond sense and reason, which makes them commit absurdities; for no corporeal creature can go beyond sense and reason; no not we spirits, as long as we are in our corporeal vehicles. Then the Empress asked them, whether there were any atheists in the world? The spirits answered, that there were no more atheists then what Cabbalists make. She asked them further, whether spirits were of a globous or round figure? They answered, that figure belonged to body, but they being immaterial had no figure. She asked again, whether spirits were not like water or fire? They answered, that water and fire was material, were it the purest and most refined that ever could be; nay, were it above the heavens: but we are no more like water or fire, said they, than we are like earth; but our vehicles are of several forms, figures and degrees of substances. Then she desired to know, whether their vehicles were made of air? Yes, answered the spirits, some of our vehicles are of thin air. Then I suppose, replied the Empress, that those airy vehicles, are your corporeal summer-suits. She asked further, whether the spirits had not ascending