natural lives and forms cannot be immaterial no more then Matter can be immovable And therefore natural lives forms and matter are inseparable Then the Emperess asked whether the first Man did feed on the best sorts of the fruits of the Earth and the beasts on the worst The Spirits answered That unless the beasts of the field were barred out of manured fields and gardens they would pick and chuse the best fruits as well as men and you may plainly observe it said they in Squirrels and Monkies how they are the best chusers of Nuts and Apples and how Birds do pick and feed on the most delicious fruits and Worms on the best roots and most savoury herbs by which you may see that those Creatures live and feed better then men do except you will say that artificial Cookery is better and more wholesom then the natural Again the Emperess asked whether the first Man gave names to all the several sorts of Fishes in the Sea and fresh waters No answered the Spirits for he was an Earthly and not a watery Creature and therefore could not know the several sorts of Fishes Why replied the Emperess he was no more an airy Creature then he was a watery one and yet he gave names to the several sorts of Fowls and Birds of the Air. Fowls answered they are partly Airy and partly Earthly Creatures not onely because they resemble Beasts and Men in their flesh but because their rest and dwelling places are on Earth for they build their nests lay their eggs and hatch their young not in the Air but on the Earth Then she asked Whether the first Man did give names to all the various sorts of Creatures that live on the Earth Yes answered they to all those that were presented to him or he had knowledg of that is to all the prime sorts but not to every particular for of Mankind said they there were but two at first and as they did encrease so did their names But said the Emperess who gave the names to the several sorts of Fish The posterity of Mankind answered they Then she enquired Whether there were no more kinds of Creatures now then at the first Creation They answered That there were no more nor fewer kinds of Creatures then there are now but there were without question more particular sorts of Creatures now then there were then She asked again Whether all those Creatures that were in Paradise were also in Noah's Ark They answered That the principal kinds had been there but not all the particulars Then she would fain know how it came that both Spirits and Men did fall from a blessed into so miserable a state and condition they are now in The Spirits answered By disobedience The Emperess asked Whence this disobedient sin did proceed But the Spirits desired the Emperess not to ask them any such questions because they went beyond their knowledg Then she begg'd the Spirits to pardon her presumption for said she It is the nature of Mankind to be inquisitive Natural desire of knowledg answered the Spirits is not blameable so you do not go beyond what your natural reason can comprehend Then I 'le ask no more said the Emperess for fear I should commit some error but one thing I cannot but aquaint you withal What is that said the Spirits I have a great desire answered the Emperess to make a Cabbala What kind of Cabbala asked the Spirits The Emperess answered The Jews Cabbala No sooner had the Emperess declared her Mind but the Spirits immediately disappeared out of her sight which startled the Emperess so much that she fell into a Trance wherein she lay for some while at last being come to her self again she grew very studious and considering with her self what might be the cause of this strange disaster conceived at first that perhaps the Spirits were tired with hearing and giving answers to her questions but thinking by her self that Spirits could not be tired she imagined that this was not the true cause of their disappearing till after diverse debates with her own thoughts she did verily believe that the Spirits had committed some fault in their answers and that for their punishment they were condemned to the lowest and darkest Vehicles This belief was so fixt in her mind that it put her into a very Melancholick humor and then she sent both for her Fly and Worm-men and declared to them the cause of her sadness 'T is not so much said she the vanishing of those Spirits that makes me Melancholick but that I should be the cause of their miserable condition and that those harmless Spirits should for my sake sink down into the black and dark abyss of the Earth The Worm-men comforted the Emperess telling her that the Earth was not so horrid a dwelling as she did imagine for said they not onely all Minerals and Vegetables but several sorts of Animals can witness that the Earth is a warm fruitful quiet safe and happy habitation and though they want the light of the Sun yet are they not in dark but there is light even within the Earth by which those Creatures do see that dwell therein This relation setled her Majesties mind a little but yet she being desirous to know the Truth where and in what condition those Spirits were commanded both the Fly and Worm-men to use all labour and industry to find them out whereupon the Worm-men straight descended into the Earth and the Fly-men ascended into the Air. After some short time the Worm-men returned and told the Emperess that when they went into the Earth they inquired of all the Creatures they met withal whether none of them had perceived such or such Spirits until at last coming to the very Center of the Earth they were truly informed that those Spirits had stayed some she will without question be ready to do you all the service she can The Lady then said the Emperess will I chuse for my scribe neither will the Emperor have reason to be jealous she being one of my own sex In truth said the Spirit Husbands have reason to be jealous of Platonick Lovers for they are very dangerous as being not onely very intimate and close but subtil and insinuating You say well replied the Emperess wherefore I pray send me the Duchess of Newcastle's Soul which the Spirit did and after she came to wait on the Emperess at her first arrival the Emperess imbraced and saluted her with a spiritual kiss then she asked her whether she could write Yes answered the Duchess's Soul but not so intelligibly that any Reader whatsoever may understand it unless he be taught to know my Characters for my Letters are rather like Characters then well-formed Letters Said the Emperess you were recommended to me by an honest and ingenious Spirit Surely answered the Duchess the Spirit is ignorant of my hand-writing The truth is said the Emperess he did not mention your hand-writing but he informed me that you writ
assist you by the help of sensitive expressions with the best instructions they are able to give you The Emperess being thus perswaded by the Duchess to make an imaginary World of her own followed her advice and after she had quite finished it and framed all kinds of Creatures proper and useful for it strengthened it with good Laws and beautified it with Arts and Sciences having nothing else to do unless she did dissolve her imaginary world or made some alterations in the Blazing-world she lived in which yet she could hardly do by reason it was so well ordered that it could not be mended for it was governed without secret and deceiving Policy neither was there any ambition factions malicious detractions civil dissensions or home-bred quarrels divisions in Religion forreign Wars c. but all the people lived in a peaceful society united Tranquillity and Religious Conformity she was desirous to see the world the Duchess came from and observe therein the several soveraign Governments Laws and Customs of several Nations The Duchess used all the means she could to divert her from that Journey telling her that the world she came from was very much disturbed with factions divisions and wars but the Emperess would not be perswaded from her design and lest the Emperour or any of his subjects should know of her travel and obstruct her design she sent for some of the Spirits she had formerly conversed withal and inquired whether none of them could supply the place of her soul in her body at such a time when she was gone to travel into another World They answered Yes they could for not onely one said they but many Spirits may enter into your body if you please The Emperess replied she desired but one Spirit to be Vice-Roy of her body in the absence of her Soul but it must be an honest and ingenious Spirit and if it was possible a female Spirit The Spirits told her that there was no difference of Sexes amongst them but said they we will chuse an honest and ingenious Spirit and such a one as shall so resemble your soul that neither the Emperour nor any of his subjects although the most Divine shall know whether it be your own soul or not which the Emperess was very glad at and after the Spirits were gone asked the Duchess how her body was supplied in the absence of her soul who answered Her Majesty That her body in the absence of her soul was governed by her sensitive and rational corporeal motions Thus those two female souls travelled together as lightly as two thoughts into the Duchess her native World and which is remarkable in a moment viewed all the parts of it and all the actions of all the Creatures therein especially did the Emperess's soul take much notice of the several actions of humane Creatures in all the several Nations and parts of that World and wonder'd that for all there were so many several Nations Governments Laws Religions Opinions c. they should all yet so generally agree in being Ambitious Proud Self-conceited Vain Prodigal Deceitful Envious Malicious Unjust Revengeful Irreligious Factious c. She did also admire that not any particular State Kingdom or Common-wealth was contented with their own shares but endeavoured to encroach upon their neighbours and that their greatest glory was in Plunder and Slaughter and yet their victorie's less then their expenses and their losses more then their gains but their being overcome in a manner their utter ruine But that she wonder'd most at was that they should prize or value dirt more then mens lives and vanity more then tranquillity for the Emperor of a world said she injoys but a part not the whole so that his pleasure consists in the opinions of others It is strange to me answered the Duchess that you should say thus being your self an Emperess of a World and not onely of a world but of a peaceable quiet and obedient world 'T is true replied the Emperess but although it is a peaceable and obedient world yet the Government thereof is rather a trouble then a pleasure for order cannot be without industry contrivance and direction besides the Magnificent state that great Princes keep or ought to keep is troublesome Then by your Majesties discourse said the Duchess I perceive that the greatest happiness in all Worlds consist in Moderation No doubt of it replied the Emperess and after these two souls had visited all the several places Congregations and Assemblies both in Religion and State the several Courts of Judicature and the like in several Nations the Emperess said That of all the Monarchs of the several parts of that World she had observed the Grand-Signior was the greatest for his word was a Law and his power absolute But the Duchess pray'd the Emperess to pardon her that she was of another mind for said she he cannot alter Mahomets Laws and Religion so that the Law and Church do govern the Emperor and not the Emperor them But replied the Emperess he has power in some particulars as for example to place and displace subjects in their particular Governments of Church and State and having that he has the Command both over Church and State and none dares oppose him 'T is true said the Duchess but if it pleases your Majesty we will go into that part of the world whence I came to wait on your Majesty and there you shall see as powerful a Monarch as the Grand-Signior for though his Dominions are not of so large extent yet they are much stronger his Laws are easie and safe and he governs so justly and wisely that his subjects are the happiest people of all the Nations or parts of that world This Monarch said the Emperess I have a great mind to see Then they both went and in a short time arrived into his Dominions but coming into the Metropolitan City the Emperess's soul observed many Galants go into an house and enquiring of the Duchess's soul what house that was She told her It was one of the Theatres where Comedies and Tragedies were acted The Emperess asked Whether they were real No said the Duchess They are feigned Then the Emperess desired to enter into the Theatre and when she had seen the Play that was acted the Duchess asked her how she liked that Recreation I like it very well said the Emperess but I observe that the Actors make a better show then the Spectators and the Scenes a better then the Actors and the Musick and Dancing is more pleasant and acceptable then the Play it self for I see the Scenes stand for wit the Dancing for humour and the Musick is the Chorus I am sorry replied the Duchess to hear your Majesty say so for if the Wits of this part of the world should hear you they would condemn you What said the Emperess would they condemn me for preferring a natural face before a sign-post or a natural humour before an artificial dance or Musick
of variety then men of arguments which variety is the cause there are so many extravagant and irregular opinions in the world and I observe that most of the great and famous especially our modern Authors endeavour to deduce the knowledg of causes from their effects and not effects from their causes and think to find out Nature by Art not Art by Nature whereas in my opinion Reason must first consider the cause and then Sense may better perceive the effects Reason must judg Sense execute for Reason is the prime part of Nature as being the corporeal soul or mind of Nature But some are so much in love with Art as they endeavour to prove not onely Nature but also Divinity which is the knowledg of God by Art thus preferring Art before Nature when as Art is but Natures foolish changeling Child and the reason is that some parts of Nature as some Men not knowing all other parts believe there is no reason and but little sense in any part of Nature but themselves nay that it is irreligious to say that there is not considering that God is able to give Sense and Reason to Infinite Nature as well as to a finite part But those are rather irreligious that believe Gods power is confined or that it is not Infinite 8. Of Animal Spirits I am not of the opinion of those that place the cause of all Sense and Motion in the animal Spirits which they call the Purest and most aethereal particles of all bodies in the World whatsoever and the very top and perfection of all Natures operations For Animal Spirits in my opinion are no more then other effects of Nature onely they are not so gross as some but are parts of a most pure refined and rare sort of Inanimate Matter which being intermixed with the parts of Animate Matter and enlivened by them become very subtil and active I will not say that they are of the highest and last degree of Inanimate Matter nearest to the Animate as they do say they have the neerest alliance to spiritualities which in my opinion is as much as to say they are almost nothing or of the first degree of sensitive matter there being no such thing as first and last in Nature but that they are onely such pure and rare parts of Inanimate Matter as are not subject to the exterior perception of humane sense for example as the matter of respiration or the like for as there are Infinite parts of Inanimate Matter so there are also infinite degrees of strength weakness purity impurity hardness softness density rarity swiftness slowness knowledg ignorance c. as also several sorts and degrees of complexions statures constitutions humors wits understanding judgment life death and the like all which degrees although they be in and of the infinite body of Nature yet properly they belong to particular Creatures and have onely a regard to the several parts of Nature which being Infinite in number are also of Infinite degrees according to the Infinite changes of self-motion and the propriety and nature of each figure wherefore that opinion which makes Animal Spirits the prime or principal motion of all things and the chief Agent in Natures three Kingdoms Mineral Animal and Vegetable reduces Infinite Nature to a finite Principle whereas any one that enjoys but so much of humane sense and reason as to have the least perception or insight into Natural things may easily conceive that the Infinite effects of Nature cannot proceed from a finite particular cause nay I am firmly perswaded that they who believe any finite part to be the cause and Principle of Infinite self-moving Nature do in my opinion not onely sin against Nature but against God the Author of Nature who out of his Infinite bounty gave Nature the Power of self-motion But if any one desire to know what then the true cause and Principle of all Natures Creatures and Figures be I answer In my opinion it is not a Spirit or Immaterial substance but Matter but yet not the Inanimate part of Matter but the Animate which being of two degrees rational and sensitive both of them are the Infinite Life and Soul of the Infinite body of Nature and this Animate Matter is also the cause of all infinite works changes figures and parts of Nature as I have declar'd above more at large Now as great a difference as there is between Animate and Inanimate Body and Soul Part and Whole Finite and Infinite so great a difference there is also between the Animal Spirits and the Prime Agent or Movent of Nature which is Animate Matter or which is all one thing corporeal self-motion and as it would be paradoxical to make Inanimate Matter to be the cause of Animate or a part to be the cause of the whole whose part it is or a finite to be the cause of Infinite so paradoxical would it also be to make Animal Spirits the top and perfection of all Natures operations nay so far are they from being the Prime Movent of other bodies as they are but moved themselves for to repeat what I mentioned in the beginning Animal Spirits are onely some sorts of rare and pure Inanimate Matter which being thorowly intermixt with the animate parts of Matter are more active then some sorts of more dense and grosser parts of Inanimate Matter I say some for I do believe that some of the most solid bodies are as active as the most rare and fluid parts of Matter if not exteriously yet interiously and therefore we cannot say that rare and fluid parts are more active then fixt and solid or that fixt and solid are less active then fluid bodies because all parts are self-moving But if I was to argue with those that are so much for Animal Spirits I would ask them first whether Animal Spirits be self-moving If they say they are I am of their opinion and do infer thence that if animal spirits which are but a small part of Nature have self-motion much more has Nature her self But if not I would ask what gives them that motion they have If they say Nature then Nature must be self-moving Perchance they 'l say God moves Nature 'T is true God is the first Author of Motion as well as he is of Nature but I cannot believe that God should be the Prime actual Movent of all natural Creatures and put all things into local motion like as one wheel in a Clock turns all the rest for Gods Power is sufficient enough to rule and govern all things by an absolute Will and Command or by a Let it be done and to impart self-motion to Nature to move according to his order and decree although in a natural way Next I would ask whether any dead Creature have such Animal Spirits If they affirm it I am of their mind if not then I would ask what causes in dead bodies that dissolution which we see Thirdly I would ask whether those animal spirits
counting for numbers are onely marks of remembrance But what do you think of the number of 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 Emperess asked whether the number of six was a symbole of Matrimony as being made up of Male and Female for two into three is six If any number can be a symbole 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 Embleme of God because Cabbalists say that it is neither begotten nor begets any other number There can be no Embleme of God answered the Spirits for if we do not know what God is how can we make an Embleme 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 Substraction is as a kind of death to numbers If there be no mystery in numbers replied the Emperess then it is in vain to refer the Creation of the World to certain numbers as Cabbalists do The onely mystery of numbers answered they concerning the Creation of the World is that as numbers do multiply so does the world The Emperess asked how far numbers did multiply The Spirits answered to Infinite Why said she Infinite cannot be reckoned nor numbred 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 Emperess Let me now desire you to inform me whether the Suns and Planets were generated by the Heavens or AEthereal Matter The Spirits answered That the Stars and Planets were of the same matter which the Heavens the AEther and all other natural Creatures did consist of but whether they were generated by the Heavens or AEther they could not tell if they be said they they are not like their Parents for the Sun Stars and Planets are more splendorous then the AEther as also more solid and constant in their motions But put the case the Stars and Planets were generated by the Heavens and the AEthereal 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 then of the Heavens or the fluid AEther by reason the Stars and Planets seem to be further off from mortality then the particular parts of the AEther for no doubt but the parts of the AEthereal Matter alter into several forms which we do not perceive of the Stars and Planets The Emperess 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 her self 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 seem'd 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 Emperess hovv shall humane Creatures do then Many both of your modern and ancient Philosophers answered the Spirits endeavour to go beyond sense and reason vvhich makes them commit absurdities for no corporeal Creature can go beyond sense and reason no not we Spirits as long as vve are in our corporeal Vehicles Then the Emperess asked them vvhether there vvere any Atheists in the World The Spirits answered that there vvere no more Atheists then vvhat Cabbalists make She asked them further Whether Spirits vvere of a globous or round Figure They ansvvered 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 then 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 Emperess That those airy Vehicles are your corporeal summersuits She asked further whether the Spirits had not ascending and descending motions as well as other Creatures They answered That properly there was no ascension or descension in Infinite Nature but onely in relation to particular parts and as for us Spirits said they we can neither ascend nor descend without corporeal Vehicles nor can our Vehicles ascend or descend but according to their several shapes and figures for there can be no motion without body The Emperess asked them further whether there was not a World of Spirits as well as there is of material Creatures No answered they for the word World implies a quantity or multitude of corporeal Creatures but we being Immaterial can make no world of Spirits Then she desired to be informed when Spirits were made We do not know answered they how and when we were made nor are we much inquisitive after it nay if we did it would be no benefit neither for us nor for you mortals to know it The Emperess replied That Cabbalists and Divine Philosophers said mens rational Souls were Immaterial and stood as much in need of corporeal Vehicles as Spirits did If this be so answered the Spirits then you are Hermaphrodites of Nature but your Cabbalists are mistaken for they take the purest and subtillest parts of Matter for Immaterial Spirits Then the Emperess asked when the souls of Mortals went out of their bodies whether they went to Heaven or Hell or whether they remained in airy Vehicles God's Justice and Mercy answered they is perfect and not imperfect but if you mortals will have Vehicles for your Souls and a place that is between Heaven and Hell it must be Purgatory which is a place of Purification for which action Fire is more
proper then Air and so the Vehicles of those souls that are in Purgatory cannot be airy but fiery and after this rate there can be but four places for humane souls to be in viz. Heaven Hell Purgatory and this World but as for Vehicles they are but fancies not real truths Then the Emperess asked them where Heaven and Hell was Your Saviour Christ answered the Spirits has informed you that there is Heaven and Hell but he did not tell you what nor where they are wherefore it is too great a presumption for you Mortals to inquire after it if you do but strive to get into Heaven it is enough though you do not know where or what it is for it is beyond your knowledg and understanding I am satisfied replied the Emperess and asked further whether there were any figures or characters in the Soul They answered where there was no body there could be no figure Then she asked them whether Spirits could be naked and whether they were of a dark or a light colour As for our nakedness it is a very odd question answered the Spirits and we do not know what you mean by a naked Spirit for you judg of us as of corporeal Creatures and as for Colour said they it is according to our Vehicles for Colour belongs to Body and as there is no Body that is colourless so there is no Colour that is bodiless Then the Emperess desired to be informed whether all souls were made at the first Creation of the World We know no more answered the Spirits of the origine of humane souls then we know of our selves She asked further whether humane bodies were not burthensome to humane souls They answered That bodies made Souls active as giving them motion and if action was troublesome to souls then bodies were so too She asked again whether souls did chuse bodies They answered That Platonicks believed the souls of Lovers lived in the bodies of their Beloved but surely said they if there be a multitude of souls in a world of Matter they cannot miss bodies for as soon as a soul is parted from one body it enters into another and souls having no motion of themselves must of necessity be cloathed or imbodied with the next parts of Matter If this be so replied the Emperess then I pray inform me whether all matter be soulified The Spirits answered They could not exactly tell that but if it was true that Matter had no other motion but what came from a spiritual power and that all matter was moving then no soul could quit a body but she must of necessity enter into another soulified body and then there would be two immaterial substances in one body The Emperess asked whether it was not possible that there could be two souls in one body As for immaterial souls answered the Spirits it is impossible for there cannot be two immaterials in one inanimate body by reason they want parts and place being bodiless but there may be numerous material souls in one composed body by reason every material part has a material natural soul for Nature is but one Infinite self-moving living and self-knowing body consisting of the three degrees of inanimate sensitive and rational Matter so intermixt together that no part of Nature were it an Atome can be without any of these three degrees the sensitive is the life the rational the soul and the inanimate part the body of Infinite Nature The Emperess was very well satisfied with this answer and asked further whether souls did not give life to bodies No answered they but Spirits and Divine Souls have a life of their own which is not partable being purer then a natural life for Spirits are incorporeal and consequently individable But when the Soul is in its Vehicle said the Emperess then me thinks she is like the Sun and the Vehicle like the Moon No answered they but the Vehicle is like the Sun and the Soul like the Moon for the Soul hath motion from the Body as the Moon has light from the Sun Then the Emperess asked the Spirits whether it was an evil Spirit that tempted Eve and brought all the mischiefs upon Mankind or whether it was the Serpent They answered That Spirits could not commit actual evils The Emperess said they might do it by perswasions They answered That Perswasions were actions but the Emperess not being contented with this answer asked whether there was not a supernatural Evil The Spirits answered That there was a supernatural Good which was God but they knew of no supernatural Evil that was equal to God Then she desired to know whether Evil Spirits were reckoned amongst the Beasts of the Field They answer'd That many Beasts of the field were harmless Creatures and very serviceable for Man's use and though some were accounted fierce and cruel yet did they exercise their cruelty upon other Creatures for the most part to no other end but to get themselves food and to satisfie their natural appetite but certainly said they you men are more cruel to one another then evil Spirits are to you and as for their habitations in desolate places we having no communion with them can give you no certain account thereof But what do you think said the Emperess of Good Spirits may not they be compared to the Fowls of the Air They answered There were many cruel and revenous Fowls as well in the Air as there were fierce and cruel Beasts on Earth so that the good are always mixt with the bad She asked further whether the fiery Vehicles were a Heaven or a Hell or at least a Purgatory to the Souls They answered That if the Souls were immaterial they could not burn and then fire would do them no harm and though Hell was believed to be an undecaying and unquenchable fire yet Heaven was no fire The Emperess replied That Heaven was a Light Yes saidthey but not a fiery Light Then she asked whether the different shapes and sorts of Vehicles made the Souls and other Immaterial Spirits miserable or blessed The Vehicles answered they make them neither better nor worse for though some Vehicles sometimes may have power over others yet these by turns may get some power gain over them according to the several advantages and disadvantages of particular natural parts The Emperess asked further whether animal life came out of the spiritual World and did return thither again The Spirits answered they could not exactly tell but if it were so then certainly animal lives must leave their bodies behind them otherwise the bodies would make the spiritual World a mixt World that is partly material and partly immaterial but the Truth is said they Spirits being immaterial cannot properly make a World for a World belongs to material not to immaterial Creatures If this be so replied the Emperess then certainly there can be no world of lives and forms without matter No answered the Spirits nor a world of Matter without lives and forms for
infallible and thorow perception of all their interior parts and motions which is a knowledg impossible for any particular Creature to attain to Again my later Thoughts objected That it was impossible that the parts of one and the same degree could be ignorant of each others actions how various soever since they were capable to change their actions to the like figures The former answered first That although they might make the like figures yet they could not make the same because the parts were not the same Next they said that particular parts could not have infinite perceptions but that they could but perceive such objects as were subject to that sort of perception which they had no not all such for oftentimes objects were obscured and hidden from their perceptions that although they could perceive them if presented or coming within the compass and reach of their perceptive faculty or power yet when they were absent they could not besides said they the sensitive parts are not so subtile as to make perceptions into the interior actions of other parts no not the rational are able to have exact perceptions thereof for Perception extends but to adjoining parts and their exterior figures and actions and if they know any thing of their interior parts figures or motions it is onely by guess or probable conclusions taken from their exterior actions or figures and made especially by the rational parts which as they are the most inspective so they are the most knowing parts of Nature After these and several other objections questions and answers between the later and former thoughts and conceptions of my mind at last some Rational thoughts which were not concerned in this dispute perceiving that they became much heated and fearing they would at last cause a Faction or Civil War amongst all the rational parts which would breed that which is called a Trouble of the Mind endeavoured to make a Peace between them and to that end they propounded that the sensitive parts should publickly declare their differences and controversies and refer them to the Arbitration of the judicious and impartial Reader This proposition was unanimously embraced by all the rational parts and thus by their mutual consent this Argumental Discourse was set down and published after this manner In the mean time all the rational parts of my Mind inclined to the opinion of my former conceptions which they thought much more probable then those of the later and since now it is your part Ingenious Readers to give a final decision of the Cause consider well the subject of their quarrel and be impartial in your judgment let not Self-love or Envy corrupt you but let Regular Sense and Reason be your onely Rule that you may be accounted just Judges and your Equity and Justice be Remembred by all that honour and love it THE TABLE OF All the Principal Subjects contained and discoursed of in this BOOK Observations upon Experimental Philosophy 1. OF Humane Sense and Perception 2. Of Art and Experimental Philosophy 3. Of Micrography and of Magnifying and Multiplying Glasses 4. Of the production of Fire by Flint and Steel 5. Of Pares 6. Of the Effluviums of the Loadstone 7. Of the Stings of Nettles and Bees 8. Of the Beard of a wild Oat 9. Of the Eyes of Flyes 10. Of a Butter-Flye 11. Of the walking Motions of Flyes and other Creatures 12. Whether it be possible to make man and some other Animal Creatures flye as Birds do 13. Of Snails and Leeches and whether all Animals haue Blood 14. Of Natural Productions 15. Of the Seeds of Vegetables 16. Of the Providence of Nature and some Opinions concerning Motion 17. Des Cartes Opinion of Motion Examined 18. Of the blackness of a Charcoal and of Light 19. Of the Pores of a Charcoal and of Emptiness 20. Of Colours 21. Whether an Idea haue a Colour and of the Idea of of a Spirit 22. Of Wood petrified 23. Of the Nature of Water 24. Of Salt and of Sea or Salt-water 25. Of the motions of Heat and Cold. 26. Of the Measures Degrees and different sorts of Heat and Cold. 27. Of Congelation or Freezing 28. Of Thawing or dissolving of frozen Bodies 29. Several Questions resolved concerning Cold and Frozen Bodies 30. Of Contraction and Dilation 31. Of the Parts of Nature and of Atomes 32. Of the Celestial parts of this World and whether they be alterable 33. Of the Substance of the Sun and of Fire 34. Of Telescopes 35. Of Knowledge and Perception in general 36. Of the different Perceptions of Sense and Reason 37. Several Questions and Answers concerning Knowledg and Perception Further Observations upon Experimental Philosophy reflecting withall upon some Principal Subjects in Contemplative Philosophy 1. Ancient Learning ought not to be Exploded nor the Experimental Part of Philosophy preferred before the Speculative 2. Whether Artificial Effects may be called Natural and in what sense 3. Of Natural Matter and Motion 4. Nature cannot be known by any of her Parts 5. Art cannot produce new Forms in Nature 6. Whether there be any Prime or Principal Figures in Nature and of the true Principles of Nature 7. Whether Nature be self-moving 8. Of Animal Spirits 9. Of the Doctrine of the Scepticks concerning the Knowledg of Nature 10. Of Natural Sense and Reason 11. Of a general Knowledg and Worship of God given him by all Natural Creatures 12. Of a particular Worship of God given him by those that are his Chosen and Elect People 13. Of the Knowledg of man 14. A Natural Philosopher cannot be an Atheist 15. Of the Rational Soul of Man 16. Whether Animal Parts separated from their Bodies have life 17. Of the Spleen 18. Of Anatomy 19. Of preserving the Figures of Animal Creatures 20. Of Chymistry and Chymical Principles 21. Of the Vniversal Medicine and of Diseases 22. Of outward Remedies 23. Of several sorts of Drink and Meat 24. Of Fermentation 25. Of the Plague 26. Of Respiration Observations upon the Opinions of some Ancient Philosophers 1. Vpon the Principles of Thales 2. Some few Observations on Plato's Doctrine 3. Vpon the Doctrine of Pythagoras 4. Of Epicurus his Principles of Philosophy 5. On Aristotle's Philosophical Principles 6. Of Scepticism and some other Sects of the Ancient An Explanation of some obscure and doubtful Passages occurring in the Philosophical Works hitherto Publish'd by the Authoress A CATALOGUE OF ALL THE WORKS Hitherto Published by the AUTHORESSE SInce it is the fashion to declare what Books one has put forth to the publick view I thought it not amiss to follow the Mode and set down the Number of all the Writings of mine which hitherto have been Printed 1. Poems in Fol. Printed twice whereof the last Impression is much mended 2. Natures Pictures or Tales in Verse and Prose in Fol. 3. A Little Tract of Philosophy in 8º 4. Philosophical and Physical Opinions in Fol. 5. The same much Enlarged and Altered in Fol. 6. Philosophical Letters in Fol.
their Colours have and if their opinions be as changeable as inconstant Atomes and variable Lights then their experiments will be of no great benefit and use to the world Neither will Artificial Characters and Geometrical Figures be able to make their opinions and experiments more probable for they appear to me like Dr. Dee's numbers who was directed by I know not what spirits which Kelley saw in his holy stone which neither of them did understand much less will Dioptrical glasses give any true Information of them but they rather delude the sight for Art is not onely intricate and obscure but a false informer and rather blinds then informs any particular Creature of the Truth of Nature but my reason perceives that Nature loves sometimes to act or work blind-fold in the actions of Art for although they be natural yet they are but Natures blind at least her winking or jugling actions causing some parts or Creatures to deceive others or else they are her politick actions by which she deceives her Creatures expectations and by that means keeps them from knowing and understanding her subtile and wise Government 21. Whether an Idea haue a Colour and of the Idea of a Spirit I Have declared in my former discourse that there is no Colour without body nor a body without colour for we cannot think of a body without we think of colour too To which some may object That if colour be as proper to a body as matter and if the mind be corporeal then the mind is also coloured I answer The Mind in my opinion has as much colour as other parts of Nature But then perhaps they will ask me what colour the Mind is of My answer is That the Mind which is the rational part of Nature is no more subject to one colour then the Infinite parts of Nature are subject to one corporeal figurative motion for you can no more confine the corporeal mind to a particular complexion then you can confine Infinite matter to one particular colour or all colours to one particular figure Again they may ask Whether an Idea have a colour and if so whether the Idea of God be coloured To which I answer If the Ideas be of corporeal finite figures they have colours according to the nature or property or figure of the original but as for the Idea of God it is impossible to have a corporeal Idea of an infinite incorporeal Being for though the finite parts of Nature may have a perception or knowledg of the existence of God yet they cannot possibly pattern or figure him he being a Supernatural Immaterial and Infinite Being But put the case although it is very improbable nay against sense and reason there were natural immaterial Idea's if those Idea's were finite and not infinite yet they could not possibly express an infinite which is without limitation by a finite figure which hath a Circumference Some may say An Immaterial Idea hath no Circumference But then I answer It is not a finite Idea and it is impossible for an Idea to be Infinite for I take an Idea to be the picture of some object and there can be no picture without a perfect form neither can I conceive how an immaterial can have a form not having a body wherefore it is more impossible for Nature to make a picture of the Infinite God then for Man which is but a part of Nature to make a picture of infinite Nature for Nature being material has also a figure and matter they being all one so that none can be without the other no more then Nature can be divided from her self Thus it is impossible for Man to make a figure or picture of that which is not a part of Nature for pictures are as much parts of Nature as any other parts nay were they monstrous as we call them for Nature being material is also figurative and being a self-moving matter or substance is divideable and composeable and as she hath infinite corporeal figurative motions and infinite parts so she hath infinite figures of which some are pictures others originals and if any one particular Creature could picture out those infinite figures he would picture out Nature but Nature being Infinite cannot be pictured or patterned by any finite and particular Creature although she is material nevertherless she may be patterned in parts And as for God He being individeable and immaterial can neither be patterned in part nor in whole by any part of Nature which is material nay not by infinite Nature her self Wherefore the notions of God can be no otherwise but of his existence to wit that we know there is something above Nature who is the Author and God of Nature for though Nature hath an infinite natural knowledg of the Infinite God yet being divideable as well as composeable her parts cannot have such an infinite knowledg or perception and being composeable as much as divideable no part can be so ignorant of God as not to know there is a God Thus Nature hath both an infinite and finite perceptions infinite in the whole as I may say for better expressions sake and finite in parts But mistake me not I do not mean that either the infinite perception of Nature or the finite perceptions of natural parts and Creatures are any otherwise of that supernatural and divine being then natural but yet they are the most purest parts being of the rational part of Nature moving in a most elevating and subtile manner as making no exact figure or form because God hath neither form nor figure but that subtile matter or corporeal perceptive motion patterns out onely an over-ruling power which power all the parts of Nature are sensible of and yet know not what it is like as the perception of Sight seeeth the ebbing and flowing of the Sea or the motion of the Sun yet knows not their cause and the perception of Hearing hears Thunder yet knows not how it is made and if there be such ignorance of the corporeal parts of Nature what of God But to conclude my opinion is That as the sensitive perception knows some of the other parts of Nature by their effects so the rational perceives some effects of the Omnipotent power of God which effects are perceptible by finite Creatures but not his Infinite Nature nor Essence nor the cause of his Infiniteness and Omnipotency Thus although Gods Power may be perceived by Natures parts yet what God is cannot be known by any part and Nature being composeable there is a general acknowledgment of God in all her parts but being also divideable it is the cause there are particular Religions and opinions of God and of his divine Worship and Adoration 22. Of Wood Petrified I Cannot admire as some do that Wood doth turn into stone by reason I observe that Slime Clay Dirt nay Water may and doth often the same which is further off from the nature of Stone then Wood is as being less dense and its
irregularity or some other ways yet next to the rational they are the best informers we have for no man can naturally go beyond his rational and sensitive perception And thus in my opinion the nature of Congelation is not effected by expanding or dilating but contracting and condensing motions in the parts of the sentient body which motions in the congelation of water do not alter the interior nature of water but onely contract its exterior figure into the figure either of Ice Snow Hail Hoar-frost or the like which may be proved by their return into the former figure of water whensoever they dissolve for wheresoever is a total change or alteration of the interior natural motions of a Creature when once dissolved it will never regain its former figure and therefore although the exterior figures of congealed water are various and different yet they have all but one interior figure which is water into which they return as into their principle whensoever they change their exterior figures by dissolving and dilating motions for as a laughing and frowning countenance doth not change the nature of a man so neither do they the nature of water I do not speak of artificial but of natural congealed figures whose congelation is made by their own natural figurative motions But although all congelations are some certain kind of motions yet there may be as many particular sorts of congelations as there are several sorts of frozen or congealed bodies for though I name but one figure of Snow another of Ice another of Hail c. yet I do not deny but there may be numerous particular sorts and figures of Ice Snow Hail c. all which may have their several freezing or congealing motions nay freezing in this respect may very well be compared to burning as being opposite actions and as there are various sorts of burning much differing from each other so there are of freezing for although all burning is of the nature of fire yet not all burning is an elemental fire for example Lime and some Vegetables and other Creatures have burning effects and yet are not an Elemental fire neither doth the Sun and ordinary fire burn just alike The same may be said of Freezing and I observe that fluid and rare parts are more apt to freeze then solid and dense bodies for I do not believe all sorts of metal can freeze so as water or watery liquors unless they were made liquid I will not say that Minerals are altogether insensible of cold or frost but they do not freeze like liquid bodies nay not all liquid bodies will freeze as for example some sorts of spirituous liquors Oil Vinous spirits Chymical extracts c. which proves that not all that is to say the infinite parts of Nature are subject to one particular kind of action to wit the action of freezing for if Congelation did extend to the infinite parts of Nature it would not be a finite and particular but an infinite action but as I said liquid bodies are more apt to freeze especially water and watery liquors then dense and hard bodies or some sorts of oil and spirits for as we see that fire cannot have the same operation on all bodies alike but some it causes to consume and turn to ashes some it hardens some it softens and on some it hath no power at all So its opposite Frost or Cold cannot congeal every natural body but onely those which are apt to freeze or imitate the motions of cold Neither do all these bodies freeze alike but some slower some quicker some into such and some into another figure as for example even in one kind of Creatures as animals some Beasts as Foxes Bears and the like are not so much sensible of cold as Man and some other animal Creatures and dead animals or parts of dead animals will freeze much sooner then those which are living not that living animals have more natural life then those we call dead for animals when dissolved from their animal figure although they have not animal life yet they have life according to the nature of the figure into which they did change but because of their different perceptions for a dead or dissolved animal as it is of another kind of figure then a living animal so it has also another kind of perception which causes it to freeze sooner then a living animal doth But I cannot apprehend what some Learned mean by the powerful effects of cold upon inanimate bodies whether they mean that cold is onely animate and all other bodies inanimate or whether both cold and other bodies on which it works be inanimate if the later I cannot conceive how inanimate bodies can work upon each other I mean such bodies as have neither life nor motion for without life or motion there can be no action but if the former I would fain know whether Cold be self-moving if not I ask What is that which moves it Is it an Immaterial Spirit or some corporeal being If an Immaterial Spirit we must allow that this Spirit is either self-moving or must be moved by another if it be moved by another Being and that same Being again by another we shall after this manner run into infinite and conclude nothing But if that Imaterial Spirit have self-motion why may not a natural corporeal being have the like they being both Creatures of God who can as well grant self-motion to a corporeal as to an incorporeal Being nay I am not able to comprehend how Motion can be attributed to a Spirit I mean natural motion which is onely a propriety of a body or of a corporeal Being but if Cold be self-moving then Nature is self-moving for the cause can be no less then the effect and if Nature be self-moving no part of Nature can be inanimate for as the body is so are its parts and as the cause so its effects Thus some Learned do puzle themselves and the world with useless distinctions into animate and inanimate Creatures and are so much afraid of self-motion as they will rather maintain absurdities and errors then allow any other self-motion in Nature but what is in themselves for they would fain be above Nature and petty Gods if they could but make themselves Infinite not considering that they are but parts of Nature as all other Creatnres Wherefore I for my part will rather believe as sense and reason guides me and not according to interest so as to extoll my own kind above all the rest or above Nature her self And thus to return to Cold as Congelation is not a Universal or Infinite action which extends to the Infinite parts of Nature and causes not the like effects in those Creatures that are perceptible of it so I do also observe that not any other sorts of bodies but Water will congeal into the figure of Snow when as there are many that will turn into the figure of Ice besides I observe that air doth not freeze beyond
two parts viz. animate and inanimate and that the animate again is of two degrees rational and sensitive by reason the number of two is finite and a finite number cannot make one infinite whole which whole being infinite in bulk must of necessity also consist of infinite parts To which I answer My meaning is not that Infinite Nature is made up of two finite parts but that she consists out of a co-mixture of animate and inanimate Matter which although they be of two degrees or parts call them what you will yet they are not separated parts but make one infinite body like as life soul and body make but one man for animate matter is as I said before nothing else but self-motion which self-motion joyned with inanimate matter makes but one self-moving body which body by the same self-motion is divided into infinite figures or parts not separated from each other or from the body of Nature but all cohering in one piece as several members of one body and onely distinguished by their several figures every part whereof has animate and inanimate matter as well as the whole body Nay that every part has not onely sensitive but also rational matter is evident not onely by the bare motion in every part of Nature which cannot be without sense for wheresoever is motion there 's sense but also by the regular harmonious and well-ordered actions of Nature which clearly demonstrate that there must needs be reason as well as sense in every part and particle of Nature for there can be no order method or harmony especially such as appears in the actions of Nature without there be reason to cause that order and harmony And thus motion argues sense and the well-ordered motion argues Reason in Nature and in every part and particle thereof without which Nature could not subsist but would be as a dull indigested and unformed heap and Chaos Besides it argues that there is also knowledg in Nature and all her parts for wheresoever is sense and reason there is also sensitive and rational knowledg it being most improbable that such an exactly-ordered and harmonious consort of all the infinitely-various actions of Nature should be without any knowledg moving and acting producing transforming composing dissolving c. and not knowing how whether or why to move and Nature being infinite in her own substance as well as in her parts there in bulk here in number her knowledg in general must of necessity be infinite too but in her particulars it cannot but be finite and particular and this knowledg differs according to the nature of each figure or creature for I do not mean that this sense and knowledg I speak of is onely an animal sense and knowledg as some have mis-interpreted for animal sense and knowledg is but particular and belongs onely to that sort of Creatures which are Animals but I mean such sense and knowledg as is proper to the nature of each figure so that Animal Creatures have animal sense and knowledg Vegetables a vegetative sense and knowledg Minerals a mineral sense and knowledg and so of the rest of all kinds and sorts of Creatures And this is my opinion of the Principles of Nature which I submit to the examination of the ingenious and impartial Reader to consider whether it contains not as much probability as the opinion of those whose Principles are either Whirl-pools insensible Minima's Gas Blas and Archeus dusty Atomes thrusting backwards and forwards which they call reaction and the like or of those that make the ground and foundation of the knowledg of Nature artificial Experiments and prefer Art before Reason for my Principles and Grounds are sense and reason and if they cannot hold I know not what will for where sense and reason has no admittance there nothing can be in order but confusion must needs take place 7. Whether Nature be self-moving THere are some who cannot believe That any Man has yet made out how Matter can move it self but are of opinion that few bodies move but by something else no not Animals whose spirits move the nerves the nerves again the muscles and so forth the whole body But if this were so then certainly there must either be something else that moves the spirits or they must move of themselves and if the spirits move of themselves and be material then a material substance or body may move of it self but if immaterial I cannot conceive why a material substance should not be self-moving as well as an immaterial But if their meaning be that the Spirits do not move of themselves but that the Soul moves them and God moves the Soul then it must either be done by an All-powerful Command or by an Immediate action of God The later of which is not probable to wit that God should be the Immediate Motion of all things himself for God is an Immoveable and Immutable Essence wherefore it follows that it is onely done by an Omnipotent Command Will and Decree of God and if so Why might not Infinite Matter be decreed to move of it self as well as a Spirit or the Immaterial Soul But I perceive Man has a great spleen against self-moving corporeal Nature although himself is part of her and the reason is his Ambition for he would fain be supreme and above all other Creatures as more towards a divine Nature he would be a God if arguments could make him such at least God-like as is evident by his fall which came meerly from an ambitious mind of being like God The truth is some opinions in Philosophy are like the Opinions in several Religions which endeavouring to avoid each other most commonly do meet each other like Men in a Wood parting from one another in opposite ways oftentimes do meet again or like Ships which travel towards East and West must of necessity meet each other for as the learned Dr. Donn says the furthest East is West and the furthest West is East in the same manner do the Epicurean and some of our modern Philosophers meet for those endeavour to prove matter to be somewhat like a God and these endeavour to prove man to be something like God at least that part of man which they say is immaterial so that their several opinions make as great a noise to little purpose as the dogs barking or howling at the Moon for God the Author of Nature and Nature the servant of God do order all things and actions of Nature the one by his Immutable Will and All-powerful Command the other by executing this Will and Command the one by an Incomprehensible Divine and Supernatural Power the other in a natural manner and way for God's Will is obey'd by Natures self-motion which self-motion God can as easily give and impart to corporeal Nature as to an Immaterial Spirit but Nature being as much dividable as she is composeable is the cause of several opinions as well as of several other creatures for Nature is fuller
be denied to be Material they can neither be accounted Irrational Insensible or Inanimate by reason there is no part nay not the smallest particle in Nature our reason is able to conceive which is not composed of Animate Matter as well as of Inanimate of Life and Soul as well as of Body and therefore no particular Creature can claim a prerogative in this case before an other for there is a thorow mixture of Animate and Inanimate Matter in Nature and all her Parts But some may object That if there be sense and reason in every part of Nature it must be in all parts alike and then a stone or any other the like Creature may have reason or a rational soul as well as Man To which I answer I do not deny that a Stone has Reason or doth partake of the Rational Soul of Nature as well as Man doth because it is part of the same Matter Man consists of but yet it has not animal or humane sense and reason because it is not of animal kind but being a Mineral it has Mineral sense and reason for it is to be observed that as Animate self-moving Matter moves not one and the same way in all Creatures so there can neither be the same way of knowledg and understanding which is sense and reason in all Creatures alike but Nature being various not onely in her parts but in her actions it causes a variety also amongst her Creatures and hence come so many kinds sorts and particulars of Natural Creatures quite different from each other though not in the General and Universal principle of Nature which is self-moving Matter for in this they agree all yet in their particular interior natures figures and proprieties Thus although there be Sense and Reason which is not onely Motion but a regular and well-ordered self-motion apparent in the wonderful and various Productions Generations Transformations Dissolutions Compositions and other actions of Nature in all Natures parts and particles yet by reason of the variety of this self-motion whose ways and modes do differ according to the nature of each particular figure no figure or creature can have the same sense and reason that is the same natural motions which another has and therefore no Stone can be said to feel pain as an Animal doth or be called blind because it has no Eyes for this kind of sense as Seeing Hearing Tasting Touching and Smelling is proper onely to an Animal figure and not to a Stone which is a Mineral so that those which frame an argument from the want of animal sense and sensitive organs to the defect of all sense and motion as for example that a Stone would withdraw it self from the Carts going over it or a piece of Iron from the hammering of a Smith conclude in my opinion very much against the artificial rules of Logick and although I understand none of them yet I question not but I shall make a better argument by the Rules of Natural Logick But that this difference of sense and reason is not altogether impossible or at least improbable to our understanding I will explain by another instance We see so many several Creatures in their several kinds to wit Elements Vegetables Minerals and Animals which are the chief distinctions of those kinds of Creatures as are subject to our sensitive perceptions and in all those what variety and difference do we find both in their exterior figures and in their interior natures truly such as most of both ancient and modern Philosophers have imagined some of them viz. the Elements to be simple bodies and the principles of all other Creatures nay those several Creatures do not onely differ so much from each other in their general kinds but there is no less difference perceived in their particular kinds for example concerning Elements what difference is there not between heavy and contracting Earth and between light and dilating Air between flowing Water and ascending Fire so as it would be an endless labour to consider all the different natures of those Creatures onely that are subject to our exterior senses And yet who dares deny that they all consist of Matter or are material Thus we see that Infinite Matter is not like a piece of Clay out of which no figure can be made but it must be clayie for natural Matter has no such narrow bounds and is not forced to make all Creatures alike for though Gold and Stone are both material nay of the same kind to wit Minerals yet one is not the other nor like the other And if this be true of Matter why may not the same be said of self-motion which is Sense and Reason Wherefore in all probability of truth there is sense and reason in a Mineral as well as in an Animal and in a Vegetable as well as in an Element although there is as great a difference between the manner and way of their sensitive and rational perceptions as there is between both their exterior and interior figures and Natures Nay there is a difference of sense and reason even in the parts of one and the same Creature and consequently of sensitive and rational perception or knowledg for as I have declared heretofore more at large every sensitive organ in man hath its peculiar way of knowledg and perception for the Eye doth not know what the Ear knows nor the Ear what the Nose knows c. All which is the cause of a general ignorance between Natures parts And the chief cause of all this difference is the variety of self-motion for if natural motion were in all Creatures alike all sense and reason would be alike too and if there were no degrees of matter all the figures of Creatures would be alike either all hard or all soft all dense or all rare and fluid c. and yet neither this variety of motion causes an absence of motion or of sense and reason nor the variety of figures an absence of Matter but onely a difference between the parts of Nature all being nevertheless self-moving sensible and rational as well as Material for wheresoever is natural Matter there is also self-motion and consequently sense and reason By this we may see how easie it is to conceive the actions of Nature and to resolve all the Phaenomena or appearances upon this ground and I cannot admire enough how so many eminent and learned Philosophers have been and are still puzled about the Natural rational soul of man Some will have her to be a Light some an Entilechy or they know not what some the Quintessence of the four Elements some composed of Earth and Water some of Fire some of Blood some an hot Complexion some an heated and dispersed Air some an Immaterial Spirit and some Nothing All which opinions seem the more strange the wiser their Authors are accounted for if they did proceed from some ignorant persons it would not be so much taken notice of but coming from great Philosophers
into earth and of this again into vegetables minerals and animals proves no more but what our senses perceive every day to wit that there is a perpetual change and alteration in all natural parts caused by corporeal self-motion by which rare bodies change into dense and dense into rare water into slime slime into earth earth into animals vegetables and minerals and those again into earth earth into slime slime into water and so forth But I wonder why rational men should onely rest upon water and go no further since daily experience informs them that water is changed into vapour and vapour into air for if water be resolveable into other bodies it cannot be a prime cause and consequently no principle of Nature wherefore they had better in my opinion to make Air the principle of all things 'T is true Water may produce many creatures as I said before by a composition with other or change of its own parts but yet I dare say it doth kill or destroy as many nay more then it produces witness vegetables and others which Husbandmen and Planters have best experience of and though some animals live in water as their proper Element yet to most it is destructive I mean as for their particular natures nay if men do but dwell in a moist place or near marrish grounds or have too much watery humors in their bodies they 'l sooner die then otherwise But put the case water were a principle of Natural things yet it must have motion or else it would never be able to change into so many figures and this motion must either be naturally inherent in the substance of water or it must proceed from some exterior agent if from an exterior agent then this agent must either be material or immaterial also if all motion in Nature did proceed from pressure of parts upon parts then those parts which press others must either have motion inherent in themselves or if they be moved by others we must at last proceed to something which has motion in it self and is not moved by another but moves all things and if we allow this Why may not we allow self-motion in all things for if one part of Matter has self-motion it cannot be denied of all the rest but if immaterial it must either be God himself or created supernatural spirits As for God he being immoveable and beyond all natural motion cannot actually move Matter neither is it Religious to say God is the Soul of Nature for God is no part of Nature as the soul is of the body And immaterial spirits being supernatural cannot have natural attributes or actions such as is corporeal natural motion Wherefore it remains that Matter must be naturally self-moving and consequently all parts of Nature all being material so that not onely Water Earth Fire and Air but all other natural bodies whatsoever have natural self-motion inherent in themselves by which it is evident that there can be no other principle in Nature but this self-moving Matter and that all the rest are but effects of this onely cause Some are of opinion That the three Catholick or Universal principles of Nature are Matter Motion and Rest and others with Epicure that they are Magnitude Figure and Weight but although Matter and Motion or rather self-moving Matter be the onely principle of Nature yet they are mistaken in dividing them from each other and adding rest to the number of them for Matter and Motion are but one thing and cannot make different principles aud so is figure weight and magnitude 'T is true Matter might subsist without Motion but not Motion without Matter for there is no such thing as an immaterial Motion but Motion must necessarily be of something also if there be a figure it must of necessity be a figure of something the same may be said of magnitude and weight there being no such thing as a mean between something and nothing that is between body and no body in Nature If Motion were immaterial it is beyond all humane capacity to conceive how it could be abstracted from something much more how it could be a principle to produce a natural being it might easier be believed that Matter was perishable or reduceable into nothing then that motion figure and magnitude should be separable from Matter or be immaterial as the opinion is of those who introduce a Vacuum in Nature and as for Rest I wonder how that can be a principle of any production change or alteration which it self acts nothing Others are for Atomes and insensible particles consisting of different figures and particular natures not otherwise united but by a bare apposition as they call it by which although perhaps the composed body obtains new qualities yet still the ingredients retain each their own Nature and in the destruction of the composed body those that are of one sort associate and return into Fire Water Earth c. as they were before But whatever their opinion of Atoms be first I have heretofore declared that there can be no such things as single bodies or Atomes in Nature Next if there were any such particles in composed bodies yet they are but parts or effects of Matter and not principles of Nature or Natural beings Lastly Chymists do constitute the principles of all natural bodies Salt Sulphur and Mercury But although I am not averse from believing that those ingredients may be mixt with other parts of Nature in the composition of natural figures and that especially Salt may be extracted out of many Creatures yet that it should be the constitutive principle of all other natural parts or figures seems no ways conformable to truth for salt is no more then other effects of Nature and although some extractions may convert some substances into salt figures and some into others for Art by the leave of her Mistress Nature doth oftentimes occasion an alteration of natural Creatures into artificial yet these extractions cannot inform us how those natural creatures are made and of what ingredients they consist for they do not prove that the same Creatures are composed of Salt or mixt with Salt but cause onely those substances which they extract to change into saline figures like as others do convert them into Chymical spirits all which are but Hermaphroditical effects that is between natural and artificial Just as a Mule partakes both of the nature or figure of a Horse and an Ass Nevertheless as Mules are very beneficial for use so many Chymical effects provided they be discreetly and seasonably used for Minerals are no less beneficial to the life and health of Man then Vegetables and Vegetables may be as hurtful and destructive as Minerals by an unseasonable and unskilful application besides there may be Chymical extracts made of Vegetables as well as of Minerals but these are bestused in the height or extremity of some diseases like as cordial waters in fainting fits and some Chymical spirits are as far beyond cordial waters
of the body there are so many several sorts consisting in features shapes and proportions of bodies as it is impossible to describe properly what Beauty is and wherein it really consists for what appears beautiful to some may seem ill-favoured to others and what seems extraordinary fair or handsom to one may have but an indifferent character of another so that in my opinion there 's no such thing as a Universal Beauty which may gain a general applause of all and be judged alike by every one that views it nay not by all immortal souls neither in body nor mind for what one likes another may dislike what one loves another may hate what one counts good another may proclaim bad what one names just another may call unjust And as for Temperance which he joins to Justice what may be temperance to one may be intemperance to another for no particular knows the just measures of Nature nay even one and the same thing which one man loves to day he may chance to hate or at least dislike to morrow for Nature is too various to be constant in her particulars by reason of the perpetual alterations and changes they are subject to which do all proceed from self-moving Matter and not from incorporeal Ideas Thus Rational souls are changeable which may be proved by the changes of their Fancies Imaginations Thoughts Judgments Understandings Conceptions Passions Affections and the like all which are effects or actions of the rational soul nay not onely natural rational souls but even divine souls if they were all good none would be bad nor vary as we find they do and therefore I cannot believe that all souls can have the same likeness being so different amongst themselves 3. Upon the Doctrine of Pythagoras 1. THe most Learned of the Pythagoreans do assert That things apparent to sense cannot be said Principles of the Universe for whatsoever consists of things apparent to sense is compounded of things not apparent and a Principle must not consist of any thing but be that of which the thing consists To which I answer First I cannot conceive what they mean by things apparent to sense if they mean the sensitive organs of humane Creatures they are mistaken for there may be and are really many things in Nature which are not apparent to humane sense and yet are not Principles but natural effects wherefore not all things that are not apparent to humane sense are principles of Nature Besides there may be many other Creatures which do far exceed Men or Animals in their sensitive perceptions and if things be not subject to humane sense they may be subject to the sense of other Creatures But if by sense they mean the sensitive life of Nature they commit a far greater error for there 's nothing which is not subject or has a participation of this Universal sense in Nature as well as of Reason 'T is true particular senses cannot perceive the infinite figurative motions of Nature neither can the subtilest sense have a perception of the interior innate figurative motions of any other Creature but I do not speak of particular senses but of that infinite sense and reason which is self-moving Matter and produces all the effects of Nature But you 'l say How can Infinite be a principle of particular Finites I answer As well as the Infinite God can be the Author of Nature and all natural Beings which though they be finite in their particular figures yet their number is Infinite 2. Concerning the Numbers of Pythagoras which he makes so great a value of I confess wheresoever are Parts and compositions and divisions of parts there must also be number but yet as parts cannot be principles so neither can numbers for self-moving Matter which is the onely principle of Nature is infinite and there are no more principles but this one 'T is true regular compositions and divisions are made by consent of parts and presuppose number and harmony but number and harmony cannot be the cause of any orderly productions without sense and reason for how should parts agree in their actions if they did not know each other or if they had no sense nor reason truly there can be no motion without sense nor no orderly motion without reason and though Epicurus's Atomes might move by chance without reason yet they could not move in a concord or harmony not knowing what they are to do or why or whither they move nay if they had no sense it is impossible they should have motion and therefore in my opinion it is the rational and sensitive parts which by consent make number and harmony and those that will deny this sensitive and rational self-moving Matter must deny the principles of motion and of all constant successions of all sorts and kinds of Creatures nay of all the variety that is in Nature Indeed I am puzled to understand Learned men what they mean by Principles by reason I see that they so frequently call Principles those which are but effects of Nature some count the Elements Principles some Numbers some Ideas some Atomes and the like And by their different opinions they confirm that there is as well discord and division as there is concord and composition of the parts of Nature for if this were not there would be no contrary actions and consequently no variety of figures and motions 3. Whatsoever is comprehended by man says Pythagoras is either body or incorporeal amongst which Incorporeals he reckons also time But this opinion is contradicted by regular sense and reason for no humane nor any other natural Creature is able to comprehend an incorporeal it self being corporeal and as for time place and the like they are one and the same with body which is so how can they be incorporeal Neither is it possible that incorporeal Beings should be principles of Nature because there is as much difference between corporeal and incorporeal as there is between Matter and no Matter but how no Matter can be a principle of matterial effects is not conceivable For God though he be an Immaterial Essence and yet the Author of material Nature and all natural Beings yet he is not a natural material Principle out of which all natural things consist and are framed but a supernatural decreeing ordering and commanding Principle which cannot be said of created Incorporeals for though Nature moves by the powerful Decree of God yet she cannot be governed by finite Incorporeals by reason they being finite have no power over a material Infinite neither can there be any other Infinite Spirit but God himself 4. Pythagoras's Doctrine is That the World in its nature is Corruptible but the Soul of the World is Incorruptible and that without the Heavens there is an Infinite Vacuum into which and out of which the World repairs As for the corruptibility of the World I cannot understand how the Soul can be incorruptible and the World it self corruptible for if the World should be
arrived into another Island which was of a pleasant and mild temper full of Woods and the inhabitants thereof were Satyrs who received both the Bear Fox and Bird-men with all respect and civility and after some conferences for they all understood each others language some chief of the Satyrs joining to them accompanied the Lady out of that Island to another River wherein were very handsome and commodious Barges and having crost that River they entered into a large and spacious Kingdom the men whereof were of a Grass-green complexion who entertained them very kindly and provided all conveniences for their further voyage hitherto they had onely crost Rivers but now they could not avoid the open Seas any longer wherefore they made their Ships and tacklings ready to sail over into the Island where the Emperor of their Blazing-world for so it was call'd kept his residence very good Navigators they were and though they had no knowledg of the Load-stone or Needle or pendulous Watches yet which was as serviceable to them they had subtile observations and great practice in so much that they could not onely tell the depth of the Sea in every place but where there were shelves of Sand Rocks and other obstructions to be avoided by skilfull and experienced Sea-men Besides they were excellent Augurers which skill they counted more necessary and beneficial then the use of Compasses Cards Watches and the like but above the rest they had an extraordinary Art much to be taken notice of by experimental Philosophers and that was a certain Engine which would draw in a great quanty of air and shoot forth wind with a great force this Engine in a calm they placed behind their ships and in a storm before for it served against the raging waves like Canons against an hostile Army or besieged Town it would batter and beat the waves in pieces were they as high as steeples and as soon as a breach was made they forced their passage through in spight even of the most furious wind using two of those Engins at every Ship one before to beat off the waves and another behind to drive it on so that the artificial wind had the better of the natural for it had a greater advantage of the waves then the natural of the ships the natural being above the face of the water could not without a down-right motion enter or press into the ships whereas the artificial with a sideward motion did pierce into the bowels of the waves Moreover it is to be observed that in a great tempest they would join their ships in battle array and when they feared wind and waves would be too strong for them if they divided their ships they joined as many together as the compass or advantage of the places of the liquid Element would give them leave for their ships were so ingeniously contrived that they could fasten them together as close as a honey-comb without waste of place and being thus united no wind nor waves were able to separate them The Emperors ships were all of Gold but the Merchants and Skippers of Leather the Golden ships were not much heavier then ours of Wood by reason they were neatly made and required not such thickness neither were they troubled with Pitch Tar Pumps Guns and the like which make our Wooden-ships very heavy for though they were not all of a piece yet they were so well sodder'd that there was no fear of leaks chinks or clefts and as for Guns there was no use of them because they had no other enemies but the winds but the Leather ships were not altogether so sure although much lighter besides they were pitched to keep out water Having thus prepared and order'd their Navy they went on in despight of Calm or Storm and though the Lady at first fancied her self in a very sad condition and her mind was much tormented with doubts and fears not knowing whether this strange adventure would tend to her safety or destruction yet she being withal of a generous spirit and ready wit considering what dangers she had past and finding those sorts of men civil and diligent attendants to her took courage and endeavoured to learn their language which after she had obtained so far that partly by some words and signs she was able to apprehend their meaning she was so far from being afraid of them that she thought her self not onely safe but very happy in their company By which we may see that Novelty discomposes the mind but acquaintance settles it in peace and tranquillity At last having passed by several rich Islands and Kingdoms they went towards Paradise which was the seat of the Emperor and coming in sight of it rejoyced very much the Lady at first could perceive nothing but high Rocks which seemed to touch the Skies and although they appear'd not of an equal heigth yet they seemed to be all one piece without partitions but at last drawing nearer she perceived a clift which was a part of those Rocks out of which she spied coming forth a great number of Boats which afar off shewed like a company of Ants marching one after another the Boats appeared like the holes or partitions in a Honey-comb and when joined together stood as close the men were of several complexions but none like any of our World and when both the Boats and Ships met they saluted and spake to each other very courteously for there was but one language in all that world nor no more but one Emperor to whom they all submitted with the greatest duty and obedience which made them live in a continued peace and happiness not acquainted with other forreign wars or home-bred insurrections The Lady now being arrived at this place was carried out of her Ship into one of those Boats and conveighed through the same passage for there was no other into that part of the world where the Emperor did reside which part was very pleasant and of a mild temper within it self it was divided by a great number of vast and large Rivers all ebbing and flowing into several Islands of unequal distance from each other which in most parts were as pleasant healthful rich and fruitful as Nature could make them and as I mentioned before secure from all forreign invasions by reason there was but one way to enter and that like a Labyrinth so winding and turning among the rocks that no other Vessels but small Boats could pass carrying not above three passengers at a time On each side all along this narrow and winding River there were several Cities some of Marble some of Alabaster some of Agat some of Amber some of Coral and some of other precious materials not known in our world all which after the Lady had passed she came to the Imperial City named Paradise which appeared in form like several Islands for Rivers did run betwixt every street which together with the Bridges whereof there was a great number were all paved the City it self
answered That by an annihilation nothing could be produced and that the seeds of Vegetables were so far from being annihilated in their productions that they did rather numerously increase and multiply for the division of one seed said they does produce numbers of seeds out of it self But replied the Empress A particular part cannot increase of it self 'T is true answer'd they but they increase not barely of themselves but by joining and commixing with other parts which do assist them in their productions and by way of imitation form or figure their own parts into such or such particulars Then I pray inform me said the Emperess what disguise those seeds put on and how they do conceal themselves in their transmutations They answered That seeds did no ways disguise or conceal but rather divulge themselves in the multiplication of their off-spring onely they did hide and conceal themselves from their sensitive perceptions so that their figurative and productive motions were not perceptible by animal Creatures Again the Emperess asked them whether there were any Non-beings within the Earth To which they answered That they never heard of any such thing and that if her Majesty would know the truth thereof she must ask those Creatures that are called Immaterial Spirits which had a great affinity with Non-beings and perhaps could give her a satisfactory answer to this question Then she desired to be informed what opinion they had of the beginning of forms They told her Majesty That they did not understand what she meant by this expression For said they there is no beginning in Nature no not of Particulars by reason Nature is Eternal and Infinite and her particulars are subject to infinite changes and transmutations by vertue of their own corporeal figurative self-motions so that there 's nothing new in Nature nor properly a beginning of any thing The Emperess seem'd well satisfied with all those answers and inquired further whether there was no Art used by those Creatures that live within the Earth Yes answered they for the several parts of the Earth do join and assist each other in composition or framing of such or such particulars and many times there are factions and divisions which cause productions of mixt species's as for example weeds instead of sweet flowers and useful fruits but Gardeners and Husbandmen use often to decide their quarrels and cause them to agree which though it shews a kindness to the differing parties yet 't is a great prejudice to the Worms and other animal Creatures that live under ground for it most commonly causes their dissolution and ruine at best they are driven out of their habitations What said the Emperess are not Worms produced out of the Earth Their production in general answered they is like the production of all other natural Creatures proceeding from the corporeal figurative motions of Nature but as for their particular productions they are according to the nature of their species some are produced out of flowers some out of roots some out of fruits some out of ordinary Earth Then they are very ungrateful Children replied the Emperess that they feed on their own Parents which gave them life Their life answered they is their own and not their Parents for no part or creature of Nature can either give or take away life but parts do onely assist and join with parts either in the dissolution or production of other parts and Creatures After this and several other Conferences which the Emperess held with the Worm-men she dismissed them and having taken much satisfaction in several of their answers encouraged them in their studies and observations Then she made a convocation of her Chymists the Ape-men and commanded them to give her an account of the several Transmutations which their Art was able to produce They begun first with a long and tedious discourse concerning the Primitive Ingredients of Natural bodies and how by their Art they had found out the principles out of which they consist But they did not all agree in their opinions for some said That the Principles of all natural bodies were the four Elements Fire Air Water Earth out of which they were composed Others rejected this Elementary commixture and said There were many bodies out of which none of the four Elements could be extracted by any degree of Fire whatsoever and that on the other side there were divers bodies whose resolution by fire reduced them into more then four different ingredients and these affirmed that the onely principles of natural bodies were Salt Sulphur and Mercury Others again declared That none of the forementioned could be called the True principles of natural bodies but that by their industry and pains which they had taken in the Art of Chymistry they had discovered that all natural bodies were produced but from one Principle which was Water for all Vegetables Minerals and Animals said they are nothing else but simple water distinguished into various figures by the vertue of their seeds But after a great many debates and contentions about this subject the Emperess being so much tired that she was not able to hear them any longer imposed a general silence upon them and then declared her self in this following discourse I am too sensible of the pains you have taken in the Art of Chymistry to discover the principles of natural bodies and wish they had been more profitably bestowed upon some other then such experiments for both by my own contemplation and the observations which I have made by my rational and sensitive perception upon Nature and her works I find that Nature is but one Infinite self-moving body which by the vertue of its self-motion is divided into infinite parts which parts being restless undergo perpetual changes and transmutations by their infinite compositions and divisions Now if this be so as surely according to regular sense and reason it appears no otherwise it is in vain to look for primary ingredients or constitutive principles of natural bodies since there is no more but one Universal principle of Nature to wit self-moving Matter which is the onely cause of all natural effects Next I desire you to consider that Fire is but a particular Creature or effect of Nature and occasions not onely different effects in several bodies but on some bodies has no power at all witness Gold which never could be brought yet to change its interior figure by the art of Fire and if this be so Why should you be so simple as to believe that fire can shew you the principles of Nature and that either the four Elements or Water onely or Salt Sulphur and Mercury all which are no more but particular effects and Creatures of Nature should be the Primitive ingredients or Principles of all natural bodies Wherefore I will not have you to take more pains and waste your time in such fruitless attempts but be wiser hereafter and busie your selves with such Experiments as may be beneficial to the publick The Emperess having
rectifies them and leads them into a Labyrinth whence they 'l never get out and makes them dull and unfit for useful imployments especially your Art of Logick which confists onely contradicting each other in making sophismes and obscuring Truth instead of clearing it But they replied her Majesty That the knowledg of Nature that is Natural Philosophy would be imperfect without the Art of Logick and that there was an improbable Truth which could no otherwise be found out then by the Art of disputing Truly said the Emperess I do believe that it is with Natural Philosophy as it is with all other effects of Nature for no particular knowledg can be perfect by reason knowledg is dividable as well as composable nay to speak properly Nature her self cannot boast of any perfection but God himself because there are so many irregular motions in Nature and 't is but a folly to think that Art should be able to regulate them since Art it self is for the most part irregular But as for Improbable Truth I know not what your meaning is for Truth is more then Improbability nay there 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 ruine and destruction both upon Church and State After the Emperess had thus finish'd the Discourses and Conferences with the mentioned Societies of her Vertuoso's she considered by her self the manner of their Religion and finding it very defective was troubled that so wise and knowing a people should have no more knowledg 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 her self and to instruct them in the several points of her Religion This she had no sooner begun but the Women which generally had quick wits subtile conceptions clear understandings and solid judgments became in a short time very devout and zealous Sisters for the Emperess had an excellent gift of Preaching and instructing them in the Articles of Faith and by that means she converted them not onely soon but gained an extraordinary love of all her subjects throughout that World But at last pondering with her self 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 call'd 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 subtilest 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 Emperess 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 Emperess was very well satisfied with this proposal and having thus imployed these two sorts of men in the mean while builded two Chappels one above another the one she lined throughout with Diamonds both Roof Walls and Pillars but the other be done by any other means then 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 imbodied and material Then she asked the Flye-men whether they had observed any in the Air for you having numerous eyes said she will be more able to perceive them then 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 lodg in the vehicles of the Air. Then the Emperess asked Whether they could speak to them and whether they did understand each other The Fly-men answered That those Spirits were always cloath'd in some sort or other of Mateterial 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 Emperess 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 Emperess 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 Emperess in what shapes or forms I cannot exactly tell after some few complements that passed between them the Emperess 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 Emperess 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 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. d ee as Aaron to Moses 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 onely natural but you Mortals are so puzled 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 Gallimafry both of Reason and Faith Then she asked Whether pure natural Philosophers were Cabbalists They answered No but onely 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 Emperess 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 onely those that pretend to know him and his secret Counsels by their Cabbala's 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 Cabbala's was most approved the Natural or Theological The Theological answered they is mystical and belongs onely 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 onely 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 Emperess 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 Emperess leaving this inquisitive knowledg 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 Emperess 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 agil then others and this was the reason many in this age do think their Fore-fathers have been Fools by which they prove themselves to be such The Emperess asked further whether there was any Plastick power in Nature Truly said the Spirits Plastick power in a hard word signifies no more then the power of the corporeal figurative motions of Nature After this the Emperess 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 it self as a world of life and not of matter or whether it was mixt 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 Emperess asked further whether in the beginning and Creation of the World all Beasts could speak They answered That no Beasts could speak but onely 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 Emperess of into the world you came from If this be so replied the Emperess then surely those Cabbalists are much out of their story who believe the Paradise to be a world of Life onely without Matter for this world though it be most pleasant and fruitful yet it is not a world of meer immaterial life but a world of living material Creatures Without question they are answered the Spirits for not all Cabbalas are true Then the Emperess 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 perswades them to believe and act wickedly The Emperess asked further whether Light and the Heavens were all one They answered That that 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 Emperess 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 c. Neither was God bound to make all matter fluid at first She asked further whether Matter was immovable init self 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 Emperess asked the Spirits whether the Universe was made within the space of six days or whether by those six days were ment 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 inquired whether there was no mystery in numbers No other mystery answered the Spirits but reckoning or
Emperesses soul with Scenes Songs Musick witty Discourses pleasant Recreations and all kinds of harmless sports so that the time passed away faster then they expected At last a Spirit came and told the Emperess that although neither the Emperour nor any of his subjects knew that her soul was absent yet the Emperours soul was so sad and melancholy for want of his own beloved soul that all the Imperial Court took notice of it Wherefore he advised the Emperess's Soul to return into the Blazing-world into her own body she left there which both the Dukes and Duchess's soul was very sorry for and wished that if it had been possible the Emperess's soul might have stayed a longer time with them but seeing it could not be otherwise they pacified themselves But before the Emperess returned into the Blazing-world the Duchess desired a favour of her to wit that she would be pleased to make an agreement between her Noble Lord and Fortune Why said the Emperess are they enemies Yes answered the Duchess and they have been so ever since I have been his Wife nay I have heard my Lord say that she hath crossed him in all things ever since he could remember I am sorry for that replied the Emperess but I cannot discourse with Fortune without the help of an Immaterial Spirit and that cannot be done in this World for I have no Fly-nor Bird-men here to send into the region of the Air where for the most part their habitations are The Duchess said she would intreat her Lord to send an Attorney or Lawyer to plead her cause Fortune will bribe them replied the Emperess and so the Duke may chance to be cast Wherefore the best way will be for the Duke to chuse a friend on his side and let Fortune chuse another and try whether by this means it be possible to compose the difference The Duchess said They will never come to an agreement unless there be a Judg or Umpire to decide the Case A Judg replied the Empersss is easie to be had but to get an Impartial Judg is a thing so difficult that I doubt we shall hardly find one for there is none to be had neither in Nature nor in Hell but onely from Heaven and how to get such a Divine and Celestial Judg I cannot tell Nevertheless if you will go along with me into the Blazing-world I 'le try what may be done 'T is my duty said the Duchess to wait on your Majesty and I shall most willingly do it for I have no other interest to consider Then the Duchess spake to the Duke concerning the difference between him and Fortune and how it was her desire that they might be friends The Duke answered That for his part he had always with great industry sought her friendship but as yet he could never obtain it for she had always been his enemy However said he I 'le try and send my two friends Prudence and Honesty to plead my cause Then these two friends went with the Duchess and the Emperess into the Blazing-world for it is to be observed that they are somewhat like Spirits because they are immaterial although their actions are corporeal and after their arrival there when the Emperess had refreshed her self and rejoiced with the Emperor she sent her Fly-men for some of the Spirits and defired their assistance to compose the difference between Fortune and the Duke of Newcastle But they told her Majesty That Fortune was so inconstant that although she would perhaps promise to hear their cause pleaded yet it was a thousand to one but she would never have the patience to do it Nevertheless upon Her Majesties request they tried their utmost and at last prevailed with Fortune so far that she chose Folly and Rashness for her Friends but they could not agree in chusing a Judg until at last with much ado they concluded that Truth should hear and decide the cause Thus all being prepared and the time appointed both the Emperess's and Duchess's soul went to hear them plead and when all the Immaterial company was met Fortune standing upon a Golden-Globe made this following Speech Noble Friends We are met here to hear a Cause pleaded concerning the difference between the Duke of Newcastle and my self and though I am willing upon the perswasions of the Ambassadors of the Emperess the Immaterial Spirits to yield to it yet it had been fit the Dukes Soul should be present also to speak for her self but since she is not here I shall declare my self to his Wife and his Friends as also to my Friends especially the Emperess to whom I shall chiefly direct my Speech First I desire your Imperial Majesty may know that this Duke who complains or exclaims so much against me hath been always my enemy for he has preferred Honesty and Prudence before me and slighted all my favours nay not onely thus but he did fight against me and preferred his Innocence before my Power His friends Honesty and Prudence said he most scornfully are more to be regarded then Inconstant Fortune who is onely a friend to Fools and Knaves for which neglect and scorn whether I have not just reason to be his enemy your Majesty may judg your self After Fortune had thus ended her Speech the Duchess's Soul rose from her seat and spake to the Immaterial Assembly in this manner Noble Friends I think it fit by your leave to answer Lady Fortuue in the behalf of my Noble Lord and Husband since he is not here himself and since you have heard her complaint concerning the choice my Lord made of his friends and the neglect and difrespect he seemed to cast upon her give me leave to answer that first concerning the Choice of his Friends He has proved himself a wise man in it and as for the dis-respect and rudeness her Ladiship accuses him of I dare say he is so much a Gentleman that I am confident he would never slight scorn or disrespect any of the Female Sex in all his life time but was such a servant and Champion for them that he ventured Life and Estate in their service but being of an honest as well as an honourable Nature he could not trust Fortune with that which he preferred above his life which was his Reputation by reason Fortune did not side with those that were honest and honourable but renounced them and since he could not be of both sides he chose to be of that which was agreeable both to his Conscience Nature and Education for which choice Fortune did not onely declare her self his open Enemy but fought with him in several Battels nay many times hand to hand at last she being a Powerful Princess and as some believe a Deity overcame him and cast him into a Banishment where she kept him in great misery ruined his Estate and took away from him most of his Friends nay even when she favoured many that were against her she still frowned on him all which
granted her Majesty and when she came to wait on Her the Emperess told the Duchess that she being Her dear Platonick friend of whose just and impartial judgment she had always a very great esteem could not forbear before she went from her to ask her advice concerning the Government of the Blazing-world For said she although this World was very well and wisely order'd and governed at first when I came to be Emperess thereof yet the nature of Women being much delighted with change and variety after I had received an absolute Power from the Emperour did somewhat alter the Form of Government from what I found it but now perceiving that the world is not so quiet as it was at first I am much troubled at it especially there are such continual contentions and divisions between the WormBear and Fly-men the Ape-men the Satyrs the Spider-men and all others of such sorts that I fear they 'l break out into an open Rebellion and cause a great disorder and ruine of the Government and therefore I desire your advice and assistance how I may order it to the best advantage that this World may be rendred peaceable quiet and happy as it was before Whereupon the Duchess answered That since she heard by her Imperial Majesty how well and happily the World had been governed when she first came to be Emperess thereof she would advise her Majesty to introduce the same form of Government again which had been before that is to have but one Soveraign one Religion one Law and one Language so that all the World might be but as one united Family without divisions nay like God and his Blessed Saints and Angels Otherwise said she it may in time prove as unhappy nay as miserable a World as that is from which I came wherein are more Soveraigns then Worlds and more pretended Governours then Governments more Religions then Gods and more Opinions in those Religions then Truths more Laws then Rights and more Bribes then Justices more Policies then Necessities and more Fears then Dangers more Covetousness then Riches more Ambitions then Merits more Services then Rewards more Languages then Wit more Controversie then Knowledg more Reports then noble Actions and more Gifts by partiality then according to merit all which said she is a great misery nay a curse which your blessed Blazing-world never knew nor 't is probable will never know of unless your Imperial Majesty alter the Government thereof from what it was when you began to govern it And since your Majesty complain much of the factions of the Bear Fish Fly Ape and Worm-men the Satyrs Spider-men and the like and of their perpetual disputes and quarrels I would advise your Majesty to dissolve all their societies for 't is better to be without their intelligences then to have an unquiet and disorderly Government The truth is said she wheresoever is Learning there is most commonly also Controversie and Quarrelling for there be always some that will know more and be wiser then others some think their arguments come nearer to truth and are more rational then others some are so wedded to their own opinions that they 'l never yield to Reason and others though they find their Opinions not firmly grounded upon Reason yet for fear of receiving some disgrace by altering them will nevertheless maintain them against all sense and reason which must needs breed factions in their Schools which at last break out into open Wars and draw sometimes an utter ruine upon a State or Government The Emperess told the Duchess that she would willingly follow her advice but she thought it would be an eternal disgrace to her to alter her own Decrees Acts and Laws To which the Duchess answered That it was so far from a disgrace as it would rather be for her Majesties eternal honour to return from a worse to a better and would express and declare Her to be more then ordinary wise and good so wise as to perceive her own errors and so good as not to persist in them which few did for which said she you will get a glorious same in this World and an Eternal glory hereafter and I shall pray for it so long as I live Upon which advice the Emperess's Soul embraced and kiss'd the Duchess's soul with an immaterial kiss and shed immaterial tears that she was forced to part from her finding her not a flattering Parasite but a true friend and in truth such was their Platonick Friendship as these two loving Souls did often meet and rejoice in each others Conversation where all her Friends and Relations did live at which the Emperess was extreamly troubled insomuch that the Emperor perceived her grief by her tears and examining the cause thereof she told him that she had received Intelligence from the Spirits that that part of the World she came from which was her native Country was like to be destroyed by numerous Enemies that made war against it The Emperor being very sensible of this ill news especially of the Trouble it caused to the Emperess endeavorred to comfort her as much as possibly he could and told her that she might have all the assistance which the Blazing-world was able to afford She answered That if there were any possibility of transporting Forces out of the Blazing-world into the World she came from she would not fear so much the ruine thereof but said she there being no probability of effecting any such thing I know not how to shew my readiness to serve my Native Country The Emperor asked Whether those Spirits that gave her Intelligence of this War could not with all their Power and Forces assist her against those Enemies She answered That Spirits could not arm themselves nor make any use of Artificial Arms or Weapons for their Vehicles were Natural Bodies not Artificial Besides said she the violent and strong actions of War will never agree with Immaterial Spirits for Immaterial Spirits cannot fight nor make Trenches Fortifications and the like But said the Emperor their Vehicles can especially if those Vehicles be mens Bodies they may be serviceable in all the actions of War Alas replied the Emperess that will never do for first said she it will be difficult to get so many dead Bodies for their Vehicles as to make up a whole Army much more to make many Armies to fight with so many several Nations nay if this could be yet it is not possible to get so many dead and undissolved bodies in one Nation and for transporting them out of other Nations would be a thing of great difficulty and improbability But put the case said she all these difficulties could be overcome yet there is one obstruction or hinderance which can no ways be avoided for although those dead and undissolved Bodies did all die in one minute of time yet before they could Rendezvouze and be put into a posture of War to make a great and formidable Army they would stink and dissolve and when they
came to a fight they would moulder into dust and ashes and so leave the purer Immaterial Spirits naked nay were it also possible that those dead bodies could be preserved from stinking and dissolving yet the souls of such bodies would not suffer Immaterial Spirits to rule and order them but they would enter and govern them themselves as being the right owners thereof which would produce a War between those Immaterial Souls and the Immaterial Spirits in Material Bodies all which would hinder them from doing any service in the actions of War against the Enemies of my Native Countrey You speak Reason said the Emperor and I wish with all my Soul I could advise any manner or way that you might be able to assist it but you having told me of your dear Platonick Friend the Duchess of Neweastle and of her good and prositable Counsels I would desire you to send for her Soul and conser with her about this business The Emperess was very glad of this motion of the Emperor and immediately sent for the Soul of the said Duchess which in a minute waited on her Majesty Then the Emperess declared to her the grievance and sadness of her mind and how much she was troubled and afflicted at the News brought her by the Immaterial Spirits desiring the Duchess if possible to assist her with the best counsels she could that she might shew the greatness of her love and affection which she bore to her Native Countrey Whereupon the Duchess promised her Majesty to do what lay in her power and since it was a business of great Importance she desired some time to consider of it for said she Great Affairs require deep considerations which the Emperess willingly allowed her And after the Duchess had considered some little time she desired the Emperess to send some of her Syrenes or Mear-Men to see what passages they could find out of the Blazing-World into the World she came from for said she if there be a passage for a Ship to come out of that World into this then certainly there may also a Ship pass thorow the same passage out of this World into that Hereupon the Mear-or Fish-men were sent out who being many in number employ'd all their industry and did swim several ways at last having found out the passage they returned to the Emperess and told her That as their Blazing-World had but one Emperor one Government one Religion and one Language so there was but one Passage into that World which was so little that no Vessel bigger than a Packet-Boat could go thorow neither was that Passage always open but sometimes quite frozen up At which Relation both the Emperess and Duchess seemed somewhat troubled fearing that this would perhaps be an hinderance or obstruction to their Design At last the Duchess desired the Emperess to send for her Ship-wrights and all her Architects which were Giants who being called the Duchess told them how some in her own World had been so ingenious and contrived Ships that could swim under Water and asked whether they could do the like The Gyants answered They had never heard of that Invention nevertheless they would try what might be done by Art and spare no labour or industry to find it out In the mean time while both the Emperess and Duchess were in a serious Counsel after many debates the Duchess desired but a few Ships to transport some of the Bird-Worm-and Bear-men Alas said the Emperess What can such sorts of Men do in the other World especially so few They will be soon destroyed for a Musket will destroy numbers of Birds at one shot The Duchess said I desire your Majesty will have but a little patience and rely upon my advice and you shall not fail to save your own Native Country and in a manner become Mistress of all that World you came from The Emperess who loved the Duchess as her own Soul did so the Gyants returned soon after and told her Majesty that they had found out the Art which the Duchess had mentioned to make such Ships as could swim under Water which the Emperess and Duchess were both very glad at and when the Ships were made ready the Duchess told the Emperess that it was requisite that her Majesty should go her self in body as well as in Soul but I said she can onely wait on your Majesty after a Spiritual manner that is with my Soul Your Soul said the Emperess shall live with my Soul in my Body for I shall onely desire your Counseland Advice Then said the Duchess Your Majesty must command a great number of your Fish-men to wait on your Ships for you know that your Ships are not made for Cannons and therefore are no ways serviceable in War for though by the help of your Engines they can drive on and your Fish-men may by the help of Chains or Ropes draw them which way they will to make them go on or flye back yet not so as to fight And though your Ships be of Gold and cannot be shot thorow but onely bruised and battered yet the Enemy will assault and enter them and take them as Prizes wherefore your Fish-men must do you Service instead of Cannons But how said the Emperess can the Fish-men do me service against an Enemy without Canons and all sorts of Arms That is the reason answered the Duchess that I would have numbers of Fish-men for they shall destroy all your Enemies Ships before they can come near you The Emperess asked in what manner that could be Thus answered the Duchess Your Majesty must send a number of Worm-men to the Burning-Mountains for you have good store of them in the Blazing-World which must get a great quantity of the Fire-stone whose property you know is that it burns so long as it is wet and the Ships in the other World being all made of Wood they may by that means set them all on fire and if you can but destroy their Ships and hinder their Navigation you will be Mistress of all that World by reason most parts thereof cannot live without Navigation Besides said she the Fire-stone will serve you instead of light or torches for you know that the World you are going into is dark at nights especially if there be no Moon-shine or if the Moon be overshadowed by Clouds and not so full of Blazing-Stars as this World is which make as great a light in the absence of the Sun as the Sun doth when it is present for that World hath but little blinking Stars which make more shadows then light and are onely able to draw up Vapours from the Earth but not to rarifie or clarifie them or to convert them into serene air This Advice of the Duchess was very much approved and joyfully embraced by the Emperess who forthwith sent her Worm-men to get a good quantity of the mentioned Fire-Stone She also commanded numbers of Fish-men to wait on her under water and Bird-men to wait