The Conferences of the Chymists being finished, the Empress made an Assembly of her Galenical Physicians, her Herbalists and Anatomists; and first she enquired of her Herbalists the particular effects of several Herbs and Drugs, and whence they proceeded? To which they answered, that they could, for the most part, tell her Majesty the vertues and operations of them, but the particular causes of their effects were unknown; onely thus much they could say, that their operations and vertues were generally caused by their proper inherent, corporeal, figurative motions, which being infinitely various in Infinite Nature, did produce infinite several effects. And it is observed, said they, that Herbs and Drugs are as wise in their operations, as Men in their words and actions; nay, wiser; and their effects are more certain then Men in their opinions; for though they cannot discourse like Men, yet have they Sense and Reason, as well as Men; for the discursive faculty is but a particular effect of Sense and Reason in some particular Creatures, to wit, Men, and not a principle of Nature, and argues often more folly then wisdom. The Empress asked, Whether they could not by a composition and commixture of other Drugs make them work other effects then they did, used by themselves? They answered, That they could make them produce artificial effects, but not alter their inherent, proper and particular natures.
Then the Empress commanded her Anatomists to dissect such kinds of Creatures as are called Monsters. But they answered her Majesty, That it would be but an unprofitable and useless work, and hinder their better imployments; for when we dissect dead Animals, said they, it is for no other end, but to observe what defects and distempers they had, that we may cure the like in living ones, so that all our care and industry concerns onely the preservation of Mankind; but we hope your Majesty will not preserve Monsters, which are most commonly destroyed, except it be for novelty: Neither will the dissection of Monsters prevent the errors of Nature's irregular actions; for by dissecting some, we cannot prevent the production of others; so that our pains and labour will be to no purpose, unless to satisfie the vain curiosities of inquisitive men. The Empress replied, That such dissections would be very beneficial to Experimental Philosophers. If Experimental Philosophers, answer'd they, do spend their time in such useless Inspections, they waste it in vain, and have nothing but their labour for their pains.
Lastly, her Majesty had some Conferences with the Galenick Physicians about several Diseases, and amongst the rest, desired to know the cause and nature of Apoplexies, and the spotted Plague. They answered, That a deadly Apoplexy was a dead palsie of the Brain, and the spotted Plague was a Gangrene of the Vital parts: and as the Gangrene of outward parts did strike inwardly; so the Gangrene of inward parts, did break forth outwardly: which is the cause, said they, that as soon as the spots appear, death follows; for then it is an infallible sign, that the body is throughout infected with a Gangrene, which is a spreading evil; but some Gangrenes do spread more suddenly than others, and of all sorts of Gangrenes, the Plaguy- Gangrene is the most infectious; for other Gangrenes infect but the next adjoining parts of one particular body, and having killed that same Creature, go no further, but cease; when as, the Gangrene of the Plague, infects not onely the adjoining parts of one particular Creature, but also those that are distant; that is, one particular body infects another, and so breeds a Universal Contagion. But the Empress being very desirous to know in what manner the Plague was propagated, and became so contagious, asked, Whether it went actually out of one body into another? To which they answered, That it was a great dispute amongst the Learned of their Profession, Whether it came by a division and composition of parts; that is, by expiration and inspiration; or whether it was caused by imitation: some Experimental Philosophers, said they, will make us believe, that by the help of their Microscopes, they have observed the Plague to be a body of little Flies like Atoms, which go out of one body into another, through the sensitive passages; but the most experienced and wisest of our society, have rejected this opinion as a ridiculous fancy, and do, for the most part, believe, that it is caused by an imitation of Parts; so that the motions of some parts which are sound, do imitate the motions of those that are infected and that by this means, the Plague becomes contagions, and spreading.
The Empress having hitherto spent her time in the Examination of the Bird- Fish- Worm- and Ape- men, &c. and received several Intelligences from their several imployments; at last had a mind to divert her self after her serious Discourses, and therefore she sent for the Spider-men, which were her Mathematicians, the Lice-men which were here Geometricians, and the Magpie- Parrot- and Jackdaw-men, which were her Orators and Logicians. The Spider-men came first, and presented her Majesty with a table full of Mathematical points, lines, and figures of all sorts, of squares, circles, triangles, and the like; which the Empress, notwithstanding that she had a very ready wit, and quick apprehension, could not understand; but the more she endeavoured to learn, the more was she confounded: Whether they did ever square the Circle, I cannot exactly tell, nor whether they could make imaginary points and lines; but this I dare say, That their points and lines were so slender, small and thin, that they seem'd next to Imaginary. The Mathematicians were in great esteem with the Empress, as being not onely the chief Tutors and Instructors in many Arts, but some of them excellent Magicians and Informers of spirits, which was the reason their Characters were so abstruse and intricate, that the Emperess knew not what to make of them. There is so much to learn in your Art, said she, that I can neither spare time from other affairs to busie my self in your profession; nor, if I could, do I think I should ever be able to understand your Imaginary points, lines and figures, because they are Non-beings.
Then came the Lice-men, and endeavoured to measure all things to a hairs-breadth, and weigh them to an Atom; but their weights would seldom agree, especially in the weighing of Air, which they found a task impossible to be done; at which the Empress began to be displeased, and told them, that there was neither Truth nor Justice in their Profession; and so dissolved their society.
After this, the Empress was resolved to hear the Magpie- Parrot- and Jackdaw-men, which were her professed Orators and Logicians; whereupon one of the Parrot-men rose with great formality, and endeavoured to make an Eloquent Speech before her Majesty; but before he had half ended, his arguments and divisions being so many, that they caused a great confusion in his brain, he could not go forward, but was forced to retire backward, with great disgrace both to himself, and the whole society; and although one of his brethren endeavoured to second him by another speech, yet was he as far to seek, as the former. At which the Empress appear'd not a little troubled, and told them, That they followed too much the Rules of Art, and confounded themselves with too nice formalities and distinctions; but since I know, said she, that you are a people who have naturally voluble tongues, and good memories; I desire you to consider more the subject you speak of, then your artificial periods, connexions and parts of speech, and leave the rest to your natural Eloquence; which they did, and so became very eminent Orators.
Lastly, her Imperial Majesty being desirous to know what progress her Logicians had made in the Art of disputing, Commanded them to argue upon several Themes or Subjects; which they did; and having made a very nice discourse of Logistical terms and propositions, entred into a dispute by way of Syllogistical Arguments, through all the Figures and Modes: One began with an Argument of the first Mode of the first Figure, thus: Every Politician is wise: Every Knave is a Politician, Therefore every Knave is wise.
Another contradicted him with a Syllogism of the second Mode of the same Figure, thus: No Politician is wise: Every Knave is a Politician, Therefore no Knave is wise.
The third made an Argument in the third Mode of the same Figure, after this manner: Every Politician is wise: some Knaves are Politicians, Therefore some Knaves are wise.
The Fourth concluded with a Syllogism in the fourth Mode of the same Figure, thus; No Politician is wise: some Knaves are Politicians, Therefore some Knaves are not wise.
After this they took another subject, and one propounded this Syllogism: Every Philosopher is wise: Every Beast is wise, Therefore every Beast is a Philosopher.
But another said that this Argument was false, therefore he contradicted him with a Syllogism of the second Figure of the fourth Mode, thus: Every Philosopher is wise: some Beasts are not wise, Therefore some Beasts are not Philosophers.
Thus they argued, and intended to go on, but the Empress interrupted them: I have enough, said she, of your chopt Logick, and will hear no more of your Syllogisms; for it disorders my Reason, and puts my Brain on the rack; your formal argumentations are able to spoil all natural wit; and I'le have you to consider, that Art does not make Reason, but Reason makes Art; and therefore as much as Reason is above Art, so much is a natural rational discourse to be preferred before an artificial: for Art is, for the most part irregular, and disorders Men's understandings more then it rectifies them, and leads them into a Labyrinth where they'l never get out, and makes them dull and unfit for useful employments; especially your Art of Logick, which consists onely in contradicting each other, in making sophismes, and obscuring Truth, instead of clearing it.
But they replied to 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 Empress, 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 'tis 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 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 Empress 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 Empress 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 Empress was glad to hear this news, and forthwith desired the Worm men to bring her some of that Stone, but be sure to keep it secret: she sent also for the Bird-men, and asked them whether they could not get her a piece of the Sun- stone? They answered, That it was impossible, unless they did spoil or lessen the light of the World: but, said they, if it please your Majesty, we can demolish one of the numerous Stars of the Sky, which the World will never miss.
The Empress was very well satisfied with this proposal, and having thus 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 she resolved to line with the Star-stone; the Fire- stone she placed upon the Diamond-lining, by reason Fire has no power on Diamonds; and when she would have that Chappel where the Fire-stone was, appear all in flame, she had by the means of Artificial pipes, water conveighed into it, which by turning the Cock, did, as out of a Fountain, spring over all the room, and as long as the Fire-stone was wet, the Chappel seemed to be all in a flaming-fire.
The other Chappel, which was lined with the Star- stone, did onely cast a splendorous and comfortable light; both the Chappels stood upon Pillars, just in the middle of a round Cloyster, which was dark as night; neither was there any other light within them, but what came from the Fire- and Star-stone; and being every where open, allowed to all that were within the compass of the Cloyster, a free prospect into them; besides, they were so artificially contrived, that they did both move in a Circle about their own Centres, without intermission, contrary ways. In the Chappel which was lined with the Fire-stone, the Empress preached Sermons of Terror to the wicked, and told them of the punishments for their sins, to wit, That after this life they should be tormented in an everlasting Fire. But in the other Chappel lined with the Star- stone, she preached Sermons of Comfort to those that repented of their sins, and were troubled at their own wickedness: Neither did the heat of the flame in the least hinder her; for the Fire-stone did not cast so great a heat but the Empress was able to endure it, by reason the water which was poured on the Stone, by its own self-motion turned into a flaming-fire, occasioned by the natural motions of the Stone, which made the flame weaker then if it had been fed by some other kind of fuel; the other Chappel where the Star-Stone was, although it did cast a great light, yet was it without all heat, and the Empress appear'd like an Angel in it; and as that Chappel was an embleme of Hell, so this was an embleme of Heaven. And thus the Empress, by Art, and her own Ingenuity, did not onely convert the Blazing-World to her own Religion, but kept them in a constant belief, without inforcement or blood-shed; for she knew well, that belief was a thing not to be forced or pressed upon the people, but to be instilled into their minds by gentle perswasions; and after this manner she encouraged them also in all other duties and employments: for Fear, though it makes people obey, yet does it not last so long, nor is it so sure a means to keep them to their duties, as Love.
Last of all, when she saw that both Church and State now in a well-ordered and setled condition, her thoughts reflected upon the World she came from; and though she had a great desire to know the condition of the same, yet could she advise no manner of way how to gain any knowledg thereof; at last, after many serious considerations, she conceived that it was impossible to 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 Fly-men, whether they had observed any in the Air? for you having numerous Eyes, said she, will be more able to perceive them, than any other Creatures. To which they answered her Majesty, That although Spirits, being immaterial, could not be perceived by the Worm-men in the Earth, yet they perceived that such Creatures did lodg in the Vehicles of the Air. Then the Empress asked, Whether they could speak to them, and whether they did understand each other? The Fly-men answered, That those Spirits were always cloth'd in some sort or other of Material Garments; which Garments were their Bodies, made, for the most part, of Air; and when occasion served, they could put on any other sort of substances; but yet they could not put these substances into any form or shape, as they pleased. The Empress asked the Fly-men, whether it was possible that she could be acquainted, and have some conferences with them?
They answered, They did verily believe she might. Hereupon the Empress commanded the Fly-men to ask some of the Spirits, Whether they would be pleased to give her a Visit? This they did; and after the Spirits had presented themselves to the Empress, (in what shapes and forms, I cannot exactly tell) after some few Complements that passed between them, the Empress told the Spirits that she questioned not, but they did know how she was a stranger in that World, and by what miraculous means she was arrived there; and since she had a great desire to know the condition of the World she came from, her request to the Spirits was, To give her some Information thereof, especially of those parts of the World where she was born, bred, and educated; as also of her particular friends and acquaintance: all which, the Spirits did according to her desire. At last, after a great many conferences and particular intelligences, which the Spirits gave the Empress, to her great satisfaction and content; she enquired after the most famous Students, Writers, and Experimental Philosophers in that World, which they gave her 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. Dee, as Aaron to Moses; but yet they proved at last but meer Cheats; and were described by one of their own Country-men, a famous Poet, named Ben. Johnson, in a Play call'd, The Alchymist, where he expressed Kelly by Capt. Face, and Dee by Dr. Subtle, and their two Wives by Doll Common, and the Widow; by the Spaniard the Play, he meant the Spanish Ambassador, and by Sir Epicure Mammon, a Polish Lord. The Empress remembred that she had seen the Play, and asked the Spirits, whom he meant by the name of Ananias? some Zealous Brethren, answered they, in Holland, Germany, and several other places. Then she asked them, Who was meant by the Druggist? Truly, answered the Spirits, We have forgot, it being so long since it was made and acted. What, replied the Empress, Can Spirits forget? Yes, said the Spirits; for what is past, is onely kept in memory, if it be not recorded. I did believe, said the Empress, That Spirits had no need of Memory, or Remembrance, and could not be subject to Forgetfulness. How can we, answered they, give an account of things present, if we had no Memory, but especially of things past, unrecorded, if we had no Remembrance? said the Empress, By present Knowledg and Understanding. The Spirits answered, That present Knowledg and Understanding was of actions or things present, not of past. But, said the Empress, you know what is to come, without Memory or Remembrance; and therefore you may know what is past without memory and remembrance. They answered, That their foreknowledg was onely a prudent and subtile Observation made by comparing of things or actions past, with those that are present; and that Remembrance was nothing else but a Repetition of things or actions past.
Then the Empress asked the Spirits, Whether there was a threefold Cabbala? They answered, Dee and Kelly made but a two-fold Cabbala, to wit, of the Old and New Testament, but others might not onely make two or three, but threescore Cabbala's, if they pleased. The Empress asked, Whether it was a Traditional, or meerly a Scriptural, or whether it was a Literal, Philosophical, or Moral Cabbala some, answered they, did believe it meerly Traditional, others Scriptural, some Literal, and some Metaphorical: but the truth is, said they, 'twas partly one, and partly the other; as partly a Traditional, partly a Scriptural, partly Literal, partly Metaphorical. The Empress asked further, Whether the Cabbala was a work onely of Natural Reason, or of Divine Inspiration? Many, said the Spirits, that write Cabbala's pretend to Divine Inspirations; but whether it be so, or not, it does not belong to us to judg; onely this we must needs confess, that it is a work which requires a good wit, and a strong Faith, but not Natural Reason; for though Natural Reason is most perswasive, yet Faith is the chief that is required in Cabbalists. But, said the Empress, Is there not Divine Reason, as well as there is Natural? No, answered they: for there is but a Divine Faith, and as for Reason it is 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 Idea's? They answered, There could be nothing in God, nor could God be full of any thing, either forms or figures, but of himself; for God is the Perfection of all things, and an Unexpressible Being, beyond the conception of any Creature, either Natural or Supernatural. Then I pray inform me, said the Empress, Whether the Jews Cabbala or any other, 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 Empress, How are you sure that God cannot be known? The several Opinions you Mortals have of God, answered they, are sufficient witnesses thereof. Well then, replied the Empress, leaving this inquisitive 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 our help; for pure Spirits are immovable. If this be so, replied the Empress, How comes it then that you can move so suddenly at a vast distance? They answered, That some sorts of matter were more pure, rare, and consequently more light and agil then others; and this was the reason for their quick and sudden motions. Then the Empress asked them, Whether they could speak without a body, or bodily organs? No, said they; nor could we have any bodily sense, but onely knowledg. she asked, Whether they could have Knowledg without Body? Not a Natural, answered they, but a Supernatural Knowledg, which is a far better Knowledg then a Natural. Then she asked them, Whether they had a General or Universal Knowledg? They answered, Single or particular created Spirits, have not; for not any Creature, but God Himself, can have an absolute and perfect knowledg of all things. The Empress asked them further, Whether Spirits had inward and outward parts? No, answered they; for parts onely belong to bodies, not to Spirits. Again, she asked them, Whether their Vehicles were living Bodies? They are Self-moving Bodies, answered they, and therefore they must needs be living; for nothing can move it self, without it hath life. Then, said she, it must necessarily follow, that this living, Self-moving Body gives motion to the Spirit, and not the Spirit motion to the Body, as its Vehicle. You say very true, answered they, and we told you this before. Then the Empress asked them, Of what forms of Matter those Vehicles were? They said they were of several different forms; some gross and dense, and others more pure, rare, and subtil. If you be not Material, said the Empress, how can you be Generators of all Creatures? We are no more, answered they, the Generators of material Creatures, then they are the Generators of us Spirits. Then she asked, Whether they did leave their Vehicles? No, answered they; for we being incorporeal, cannot leave or quit them: but our Vehicles do change into several forms and figures, according as occasion requires. Then the Empress desired the Spirits to tell her, Whether Man was a little World? They answered, That if a Fly or Worm was a little World, then Man was so too. she asked again, Whether our Fore-fathers had been as wise, as Men were at present, and had understood sense and reason, as well as they did now? They answered, That in former Ages they had been as wise as they are in this present, nay, wiser; for, said they, many in this age do think their Fore-fathers have been Fools, by which they prove themselves to be such. The Empress asked further, Whether there was any Plastick power in Nature? Truly, said the Spirits, Plastick power is a hard word, & signifies no more then the power of the corporeal, figurative motions of Nature. After this, the Empress desired the Spirits to inform her where the Paradise was, Whether it was in the midst of the World as a Centre of pleasure? or, Whether it was the whole World; or a peculiar World by 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 Empress 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 an? swered they were not. Then she desired to be informed, whither Adam fled when he was driven out of the Paradise? Out of this World, said they, you are now Empress of, into the World you came from. If this be so, replied the Empress, then surely those Cabbalists are much out of their story, who believe the Paradise to be a world of Life 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 Cabbala's are true. Then the Empress asked, That since it is mentioned in the story of the Creation of the World, that Eve was tempted by the Serpent, Whether the Devil was within the Serpent, or, Whether the Serpent tempted her without the Devil? They answered, That the Devil was within the Serpent. But how came it then, replied she, that the Serpent was cursed? They answered, because the Devil was in him; for are not those men in danger of damnation which have the Devil within them, who perswades them to believe and act wickedly? The Empress 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 Empress asked them, Whether all Matter was fluid at first? They answered, That Matter was always as it is, and that some parts of Matter were rare, some dense, some fluid, some solid, &c. Neither was God bound to make all Matter fluid at first. she asked further, Whether Matter was immovable in it 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 Empress asked the Spirits, Whether the Universe was made within the space of six days, or, Whether by those six days, were meant so many Decrees or Commands of God? They answered her, That the World was made by the All-powerful Decree and Command of God; but whether there were six Decrees or Commands, or fewer, or more, no Creature was able to tell.
Then she inquired, Whether there was no mystery in Numbers? No other mystery, answered the Spirits, but reckoning or 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 Empress asked, Whether the number of six was a symbole of Matrimony, as being made up of Male and Femal, 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 Empress then it is in vain to refer to 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 Empress 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 Empress, Let me now desire you to inform me, Whether the Suns and Planets were generated by the Heavens, or Æthereal Matter? The Spirits answered, That the Stars and Planets were of the same matter which the Heavens, the Æther, and all other Natural Creatures did consist of; but whether they were generated by the Heavens or Æther, 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 Æther, as also more solid and constant in their motions: But put the case, the Stars and Planets were generated by the Heavens, and the Æthereal 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 Æther, by reason the Stars and Planets seem to be further off from Mortality, then the particular parts of the Æther; for no doubt but the parts of the Æthereal Matter, alter into several forms, which we do not perceive of the Stars and Planets. The Empress asked further, Whether they could give her information of the three principles of Man, according to the doctrine of the Platonists; as first of the Intellect, Spirit, or Divine Light. 2. Of the Soul of Man 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 Empress, how shall human Creatures do then? Many, both of your modern and ancient Philosophers, answered the Spirits, endeavour to go beyond Sense and Reason, which makes them commit absurdities; for no corporeal Creature can go beyond Sense and Reason; no not we Spirits, as long as we are in our corporeal Vehicles. Then the Empress asked them, Whether there were any Atheists in the World? The Spirits answered, That there were no more Atheists then what Cabbalists make. she asked them further, Whether Spirits were of a globous or round Figure? They answered, That Figure belonged to body, but they being immaterial, had no Figure. she asked again, Whether Spirits were not like Water or Fire? They answered, that Water and Fire was material, were it the purest and most refined that ever could be; nay, were it above the Heavens: But we are no more like Water or Fire, said they, 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 Empress, That those airy Vehicles, are your corporeal Summer-suits. 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 Empress 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 Empress 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 subtilest parts of Matter, for Immaterial Spirits. Then the Empress 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 human Souls to be in, viz. Heaven, Hell, Purgatory, and this World; but as for Vehicles, they are but fancies, not real truths. Then the Empress 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 Empress; 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 Empress 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 origin 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 clothed or imbodied with the next parts of Matter. If this be so, replied the Empress, 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 Empress 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 Atom, 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 Empress 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 to be divided, being purer then a natural life; for Spirits are incorporeal, and consequently indivisible. But when the Soul is in its Vehicle, said the Empress, then methinks 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 Empress 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 Empress said, they might do it by perswasions. They answered, That Perswasions were actions; But the Empress 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 Empress, of good Spirits? may not they be compared to the Fowls of the Air? They answered, There were many cruel and ravenous 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 Empress replied, That Heaven was a Light. Yes, said they, 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 again over them, according to the several advantages and disadvantages of particular Natural parts. The Empress 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 Empress, 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 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 Empress 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 in 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 wholsome then the natural. Again, the Empress 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 Empress, 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 Empress, 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 are, 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 as they are now in. The Spirits answered, By disobedience. The Empress asked, Whence this disobedient sin did proceed? But the Spirits desired the Empress 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 Empress, for fear I should commit some error; but one thing I cannot but acquaint you withal: What is that, said the Spirits? I have a great desire, answered the Empress, to make a Cabbala. What kind of Cabbala asked the Spirits? The Empress answered, The Jews Cabbala. No sooner had the Empress declared her Mind, but the Spirits immediately disappeared out of her sight; which startled the Empress 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 dysaster, 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 divers 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-men and Worm-men, and declared to them the cause of her sadness. 'Tis 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 Empress, 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 the 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 Empress, 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 time there, but at last were gone to the Antipodes on the other side of the Terrestrial Globe, diametrically opposite to theirs. The Fly-men seconded the Wormmen, assuring her Majesty, that their relation was very true; for, said they, We have rounded the Earth, and just when we came to the Antipodes, we met those Spirits in a very good condition, and acquainted them that your Majesty was very much troubled at their sudden departure, and fear'd they should be buried in the darkness of the Earth: whereupon the Spirits answered us, That they were sorry for having occasioned such sadness and trouble in your Majesty; and desired us to tell your Majesty, that they feared no darkness; for their Vehicles were of such a sort of substance as Cats eyes, Glow-worms tails, and rotten Wood, carrying their light along with them; and that they were ready to do your Majesty what service they could, in making your Cabbala. At which Relation the Empress was exceedingly glad, and rewarded both her Fly- and Worm-men bountifully.
After some time, when the Spirits had refreshed themselves in their own Vehicles, they sent one of their nimblest Spirits, to ask the Empress, Whether she would have a Scribe, or, whether she would write the Cabbala her self? The Empress received the proffer which they made her, with all civility; and told them, that she desired a Spiritual Scribe. The Spirits answer'd, That they could dictate, but not write, except they put on a hand or arm, or else the whole body of Man. The Empress replied, How can Spirits arm themselves with gantlets of Flesh? As well, answered they, as Man can arm himself with a gantlet of steel. If it be so, said the Empress, then I will have a Scribe. Then the Spirits asked her, Whether she would have the Soul of a living or a dead Man? Why, said the Empress, can the Soul quit a living Body, and wander or travel abroad? Yes, answered they, for according to Plato's Doctrine, there is a Conversation of Souls, and the Souls of Lovers live in the Bodies of their Beloved. Then I will have, answered she, the Soul of some ancient famous Writer, either of Aristotle, Pythagoras, Plato, Epicurus, or the like. The Spirits said, That those famous Men were very learned, subtile, and ingenious Writers; but they were so wedded to their own opinions, that they would never have the patience to be Scribes. Then, said she, I'le have the Soul of one of the most famous modern Writers, as either of Galileo, Gassendus, Des Cartes, Helmont, Hobbes, H. More, &c. The Spirits answered, That they were fine ingenious Writers, but yet so self-conceited, that they would scorn to be Scribes to a Woman. But, said they, there's a Lady, the Duchess of Newcastle; which although she is not one of the most learned, eloquent, witty and ingenious, yet she is a plain and rational Writer; for the principle of her Writings, is Sense and Reason, and she will without question, be ready to do you all the service she can. That Lady then, said the Empress, 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 intimate and close, but subtil and insinuating. You say well, replied the Empress; wherefore I pray send me the Duchess of Newcastle's Soul; which the Spirit did; and after she came to wait on the Empress, at her first arrival the Empress 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 Empress, 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 Empress, he did not mention your hand-writing; but he informed me, that you writ Sense and Reason, and if you can but write so, that any of my Secretaries may learn your hand, they shall write it out fair and intelligible. The Duchess answered, That she questioned not but it might easily be learned in a short time. But, said she to the Empress, What is it that your Majesty would have written? she answered, The Jews Cabbala. Then your onely way for that is, said the Duchess, to have the Soul of some famous Jew; nay, if your Majesty please, I scruple not, but you may as easily have the Soul of Moses, as of any other. That cannot be, replied the Empress, for no Mortal knows where Moses is. But, said the Duchess, humane Souls are immortal; however, if this be too difficult to be obtained, you may have the Soul of one of the chief Rabbies or Sages of the Tribe of Levi, who will truly instruct you in that mystery; when as, otherwise, your Majesty will be apt to mistake, and a thousand to one, will commit gross errors. No, said the Empress, for I shall be instructed by Spirits. Alas! said the Duchess, Spirits are as ignorant as Mortals in many cases; for no created Spirits have a general or absolute knowledg, nor can they know the Thoughts of Men, much less the Mysteries of the great Creator, unless he be pleased to inspire into them the gift of Divine Knowledg. Then, I pray, said the Empress, let me have your counsel in this case. The Duchess answered, If your Majesty will be pleased to hearken to my advice, I would desire you to let that work alone; for it will be of no advantage either to you, or your people, unless you were of the Jews Religion; nay, if you were, the vulgar interpretation of the holy Scripture would be more instructive, and more easily believed, then your mystical way of interpreting it; for had it been better and more advantagious for the Salvation of the Jews, surely Moses would have saved after Ages that labour by his own Explanation, he being not onely a wise, but a very honest, zealous and religious Man: Wherefore the best way, said she, is to believe with the generality the literal sense of the Scripture, and not to make interpretations every one according to his own fancy, but to leave that work for the Learned, or those that have nothing else to do; Neither do I think, said she, that God will damn those that are ignorant therein, or suffer them to be lost for want of a Mystical interpretation of the Scripture. Then, said the Empress, I'le leave the Scripture, and make a Philosophical Cabbala. The Duchess told her, That, Sense and Reason would instruct her of a Nature as much as could be known; and as for Numbers, they were infinite; but to add non-sense to infinite, would breed a confusion, especially in Humane Understanding. Then, replied the Empress, I'le make a Moral Cabbala. The onely thing, answered the Duchess, in Morality, is but, To fear God, and to love his Neighbour, and this needs no further interpretation. But then I'le make a Political Cabbala, said the Empress. The Duchess answered, That the chief and onely ground in Government, was but Reward and Punishment, and required no further Cabbala; But, said she, If your Majesty were resolved to make a Cabbala, I would advise you, rather to make a Poetical or Romancical Cabbala, wherein you may use Metaphors, Allegories, Similitudes, &c. and interpret them as you please. With that the Empress thank'd the Duchess, and embracing her Soul, told her she would take her Counsel: she made her also her Favourite, and kept her sometime in that World, and by this means the Duchess came to know and give this Relation of all that passed in that rich, populous, and happy World; and after some time the Empress gave her leave to return to her Husband and Kindred into her Native World, but upon condition, that her Soul should visit her now and then; which she did: and truly their meeting did produce such an intimate friendship between them, that they became Platonick Lovers, although they were both Femals.
One time, when the Duchess her Soul was with the Empress, she seem'd to be very sad and melancholy; at which the Empress was very much troubled, and asked her the reason of her Melancholick humour? Truly, said the Duchess to the Empress, (for between dear friends there's no concealment, they being like several parts of one united body) my Melancholy proceeds from an extream Ambition. The Empress asked, What the height of her ambition was? The Duchess answered, That neither she her self, nor no Creature in the World was able to know either the height, depth, or breadth of her Ambition; but said she, my present desire is, that I would be a great Princess. The Empress replied, so you are; for you are a Princess of the fourth or fifth Degree, for a Duke or Duchess is the highest title or honour that a subject can arrive to, as being the next to a King's Title; and as for the name of a Prince of Princess, it belongs to all that are adopted to the Crown; so that those that can add a Crown to their Arms, are Princes, and therefore a Duke is a Title above a Prince; for example, the Duke of Savoy, the Duke of Florence, the Duke of Lorrain, as also Kings Brothers, are not called by the name of Princes, but Dukes, this being the higher Title. 'Tis true, answered the Duchess, unless it be Kings Eldest sons, and they are created Princes. Yes, replied the Empress, but no soveraign does make a subject equal to himself, such as Kings eldest sons partly are: And although some Dukes be soveraigns, yet I have heard that a Prince by his Title is soveraign, by reason the Title of a Prince is more a Title of Honour, then of soveraignty; for, as I said before, it belongs to all that are adopted to the Crown. Well, said the Duchess, setting aside this dispute, my Ambition is, That I would fain be as you are, that is, an Empress of a World, and I shall never be at quiet until I be one. I love you so well, replied the Empress, that I wish with all my soul, you had the fruition of your ambitious desire, and I shall not fail to give you my best advice how to accomplish it; the best informers are the Immaterial Spirits, and they'l soon tell you, Whether it be possible to obtain your wish. But, said the Duchess, I have little acquaintance with them, for I never knew any before the time you sent for me. They know you, replied the Empress; for they told me of you, and were the means and instrument of your coming hither: Wherefore I'le conferr with them, and enquire whether there be not another World, whereof you may be Empress as well as I am of this? No sooner had the Empress said this, but some Immaterial Spirits came to visit her, of whom she inquired, Whether there were but three Worlds in all, to wit, the Blazing World where she was in, the World which she came from, and the World where the Duchess lived? The Spirits answered, That there were more numerous Worlds then the Stars which appeared in these three mentioned Worlds. Then the Empress asked, Whether it was not possible that her dearest friend the Duchess of Newcastle, might be Empress of one of them? Although there be numerous, nay, infinite Worlds, answered the Spirits, yet none is without Government. But is none of these Worlds so weak, said she, that it may be surprized or conquered? The Spirits answered, That Lucian's World of Lights, had been for some time in a snuff, but of late years one Helmont had got it, who since he was Emperour of it, had so strengthened the Immortal parts thereof with mortal out-works, as it was for the present impregnable. said the Empress, If there be such an Infinite number of Worlds, I am sure, not onely my friend, the Duchess, but any other might obtain one. Yes, answered the Spirits, if those Worlds were uninhabited; but they are as populous as this your Majesty governs. Why, said the Empress, it is not possible to conquer a World. No, answered the Spirits, but, for the most part, Conquerers seldom enjoy their conquest, for they being more feared then loved, most commonly come to an untimely end. If you will but direct me, said the Duchess to the Spirits, which World is easiest to be conquered, her Majesty will assist me with Means, and I will trust to Fate and Fortune; for I had rather die in the adventure of noble atchievements, then live in obscure and sluggish security; since the by one, I may live in a glorious Fame; and by the other I am buried in oblivion. The Spirits answered, That the lives of Fame were like other lives; for some lasted long, and some died soon. 'Tis true, said the Duchess; but yet the shortest-liv'd Fame lasts longer then the longest life of Man. But, replied the Spirits, if occasion does not serve you, you must content your self to live without such atchievements that may gain you a Fame: But we wonder, proceeded the Spirits, that you desire to be Empress of a Terrestrial World, when as you can create your self a Cœlestial World if you please. What, said the Empress, can any Mortal be a Creator? Yes, answered the Spirits; for every human Creature can create an Immaterial World fully inhabited by Immaterial Creatures, and populous of Immaterial subjects, such as we are, and all this within the compass of the head or scull; nay, not onely so, but he may create a World of what fashion and Government he will, and give the Creatures thereof such motions, figures, forms, colours, perceptions, &c. as he pleases, and make Whirl-pools, Lights, Pressures, and Reactions, &c. as he thinks best; nay, he may make a World full of Veins, Muscles, and Nerves, and all these to move by one jolt or stroke: also he may alter that World as often as he pleases, or change it from a Natural World, to an Artificial; he may make a World of Ideas, a World of Atoms, a World of Lights, or whatsoever his Fancy leads him to. And since it is in your power to create such a World, What need you to venture life, reputation and tranquility, to conquer a gross material World? For you can enjoy no more of a material world then a particular Creature is able to enjoy, which is but a small part, considering the compass of such a world; and you may plainly observe it by your friend the Empress here, which although she possesses a whole World, yet enjoys she but a part thereof; neither is she so much acquainted with it, that she know all the places, Countries, and Dominions she Governs. The truth is, a soveraign Monarch has the general trouble; but the Subjects enjoy all the delights and pleasures in parts, for it is impossible, that a Kingdom, nay, a Country, should be injoyed by one person at once, except he take the pains to travel into every part, and endure the inconveniencies of going from one place to another? wherefore, since glory, delight, and pleasure lives but in other mens opinions, and can neither add tranquility to your mind nor give ease to your body, Why should you desire to be Empress of a Material World, and be troubled with the cares that attend Government? when as by creating a World within your self, you may enjoy all both in whole and in parts, without controle or opposition; and may make what World you please, and alter it when you please, and enjoy as much pleasure and delight as a World can afford you? You have converted me, said the Duchess to the Spirits, from my ambitious desire; wherefore, I'le take your advice, reject and despise all the Worlds without me, and create a World of my own. The Empress said, If I do make such a world, then I shall be Mistress of two Worlds, one within, and the other without me. That your Majesty may, said the Spirits; and so left these two Ladies to create two Worlds within themselves: who did also part from each other, until such time as they had brought their Worlds to perfection. The Duchess of Newcastle was most earnest and industrious to make her World, because she had none at present; and first she resolved to frame it according to the opinion of Thales, but she found her self so much troubled with Dæmons, that they would not suffer her to take her own will, but forced her to obey their orders and commands; which she being unwilling to do, left off from making a world that way, and began to frame one according to Pythagoras's Doctrine; but in the Creation thereof, she was so puzled with numbers, how to order and compose the several parts, that she having no skill in Arithmetick, was forced also to desist from the making of that World. Then she intended to create a World according to the opinion of Plato; but she found more trouble and difficulty in that, then in the two former; for the numerous Idea's having no other motion but what was derived from her mind, whence they did flow and issue out, made it a far harder business to her, to impart motion to them, then Puppit-players have in giving motion to every several Puppit; in so much, that her patience was not able to endure the trouble which those Ideas caused her; wherefore she annihilated also that World, and was resolved to make one according to the Opinion of Epicurus; which she had no sooner begun, but the infinite Atoms made such a mist, that it quite blinded the perception of her mind; neither was she able to make a Vacuum as a receptacle for those Atoms, or a place which they might retire into; so that partly for the want of it, and of a good order and method, the confusion of those Atoms produced such strange and monstrous figures, as did more affright then delight her, and caused such a Chaos in her mind, as had almost dissolved it. At last, having with much ado cleansed and cleared her mind of these dusty and misty particles, she endeavored to create a World according to Aristotle's Opinion; but remembring that her mind, as most of the Learned hold it, was Immaterial, and that, according to Aristotle's Principle, out of Nothing, Nothing could be made; she was forced also to desist from that work, and then she fully resolved, not to take any more patterns from the Ancient Philosophers, but to follow the Opinions of the Moderns; and to that end, she endeavoured to make a World according to Des Cartes Opinion; but when she had made the Æthereal Globules, and set them a moving by a strong and lively imagination, her mind became so dizzie with their extraordinary swift turning round, that it almost put her into a swoon; for her thoughts, but their constant tottering, did so stagger, as if they had all been drunk: wherefore she dissolved that World, and began to make another, according to Hobbs's Opinion; but when all the parts of this Imaginary World came to press and drive each other, they seemed like a company of Wolves that worry sheep, or like so many Dogs that hunt after Hares; and when she found a re-action equal to those pressures, her mind was so squeezed together, that her thoughts could neither move forward nor backward, which caused such an horrible pain in her head, that although she had dissolved that World, yet she could not, without much difficulty, settle her mind, and free it from that pain which those pressures and reactions had caused in it.
At last, when the Duchess saw that no patterns would do her any good in the framing of her World; she was resolved to make a World of her own Invention, and this World was composed of sensitive and rational self-moving Matter; indeed, it was composed onely of the Rational, which is the subtilest and purest degree of Matter; for as the Sensitive did move and act both to the perceptions and consistency of the body, so this degree of Matter at the same point of time (for though the degrees are mixt, yet the several parts may move several ways at one time) did move to the Creation of the Imaginary World; which World after it was made, appear'd so curious and full of variety, so well order'd and wisely govern'd, that it cannot possibly be expressed by words, nor the delight and pleasure which the Duchess took in making this World-of-her-own.
In the mean time the Empress was also making and dissolving several Worlds in her own mind, and was so puzled, that she could not settle in any of them; wherefore she sent for the Duchess, who being ready to wait on the Empress, carried her beloved World along with her, and invited the Empress's Soul to observe the Frame, Order and Government of it. Her Majesty was so ravished with the perception of it, that her Soul desired to live in the Duchess's World: But the Duchess advised her to make such another World in her own mind; for, said she, your Majesty's mind is full of rational corporeal motions; and the rational motions of my mind shall assist you by the help of sensitive expressions, with the best Instructions they are able to give you.
The Empress 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 ambitious, factions, malicious detractions, civil dissentions, or home-bred quarrels, divisions in Religion, Foreign Wars, &c. but all the people lived in a peaceful society, united Tranquility, and Religious Conformity. she was desirious to see the World the Duchess came from, and observe therein the several sovereign 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 Empress would not be perswaded from her design; and lest the Emperor, 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 Empress 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 Emperor, nor any of his Subjects, although the most Divine, shall know whether it be your own soul, or not: which the Empress 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 Empress'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 victory's less then their expences, and their losses more than 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 tranquility: 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 Empress of a World; and not onely of a world, but of a peaceable, quiet, and obedient world. 'Tis true, replied the Empress: 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 Majestie's discourse, said the Duchess, I perceive that the greatest happiness in all the Worlds consist in Moderation: No doubt of it, replied the Empress; 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 Empress said, That of all the Monarchs of the several parts of the World, she had observed the Grand-Seignior was the greatest; for his word was a Law, and his power absolute. But the Duchess pray'd the Empress 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 Empress, 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. 'Tis 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 Empress, 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 Empress's Soul observed many Gallants 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 Empress asked, Whether they were real? No, said the Duchess, they are feigned. Then the Empress desired to enter into the Theatre; and when she had seen the Play that was asked, the Duchess asked her how she liked that Recreation? I like it very well, said the Empress; but I observe that the Actors make a better show than the Spectators; and the Scenes a better than the Actors and the Musick and Dancing is more pleasant and acceptable than 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 Empress, would they condemn me for preferring a natural Face before a Sign-post; or a natural Humour before an artificial Dance; or Musick before a true and profitable Relation? As for Relation, replied the Duchess, our Poets defie and condemn it into a Chimney-corner, fitter for old Womens Tales, than Theatres. Why, said the Empress do not your Poets Actions comply with their Judgments? For their Plays are composed of old Stories, either of Greek or Roman, or some new-found World. The Duchess answered Her Majesty, That it was true, that all or most of their Plays were taken out of old Stories; but yet they had new Actions, which being joined to old Stories, together with the addition of new Prologues, Scenes, Musick and Dancing, made new Plays.
After this, both the Souls went to the Court, where all the Royal Family was together, attended by the chief of the Nobles of their Dominions, which made a very magnificent Show; and when the Soul of the Empress viewed the King and Queen, she seemed to be in a maze, which the Duchess's Soul perceiving, asked the Empress how she liked the King, the Queen, and all the Royal Race? she answered, that in all the Monarchs she had seen in that World, she had not found so much Majesty and Affability mixt so exactly together, that none did overshadow or eclipse the other; and as for the Queen, she said that Vertue sat Triumphant in her face, and Piety was dwelling in her heart; and that all the Royal Family seem'd to be endued with a Divine splendor: but when she had heard the King discourse, she believ'd that Mercury and Apollo had been his Cœlestial Instructors; and, my dear Lord and Husband, added the Duchess, has been his Earthly Governor. But after some short stay in the Court, the Duchess's soul grew very Melancholy; the Empress asking the cause of her sadness? she told her, That she had an extreme desire to converse with the soul of her Noble Lord and dear Husband, and that she was inpatient of a longer stay. The Empress desired the Duchess to have but patience so long, until the King, the Queen, and the Royal Family were retired, and then she would bear her Company to her Lord and Husband's Soul, who at that time lived in the Country some 112 miles off; which she did: and thus these two souls went towards those parts of the Kingdom where the Duke of Newcastle was.