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
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
can neither be always assured of knowing the Truth for particular Reason may sometimes be deceived as well as sense but when the Perceptions both of sense and reason agree then the information is more true I mean regular sense and reason not irregular which causes mistakes and gives false informations also the Presentation of the objects ought to be true and without delusion 19. Of preserving the Figures of Animal Creatures I Am absolutely of the opinion of those who believe Natural Philosophy may promote not onely Anatomy but all other Arts for else they would not be worth the taking of pains to learn them by reason the rational perceptions are beyond the sensitive I am also of opinion that there may be an Art to preserve the exterior shapes of some animal bodies but not their interior forms for although their exterior shapes even after the dissolution of the animal figure may be some what like the shapes and figures of their bodies when they had the life of an animal yet they being transformed into some other Creatures by the alteration of their interior figurative motions can no ways keep the same interior figure which they had when they were living animals Concerning the preserving of blood by the means of spirit of Wine as some do probably believe my opinion is That spirit of Wine otherwise call'd Hot-water if taken in great quantity will rather dry up or putrifie the blood then preserve it nay not onely the blood but also the more solid parts of an animal body insomuch as it will cause a total dissolution of the animal figure and some animal Creatures that have blood will be dissolved in Wine which yet is not so strong as extracts or spirit of Wine But blood mingled with spirit of Wine may perhaps retain somewhat of the colour of blood although the nature and propriety of blood be quite altered As for the instance of preserving dead fish or flesh from putrifying and stinking alledged by some we see that ordinary salt will do the same with less cost and as spirits of Wine or hot Waters may like salt preserve some dead bodies from corruption so may they by making too much or frequent use of them also cause living bodies to corrupt and dissolve sooner then otherwise they would do But Chymists are so much for extracts that by their frequent use and application they often extract humane life out of humane bodies instead of preserving it 20. Of Chymistry and Chymical Principles IT is sufficiently known and I have partly made mention above what a stir Natural Philosophers do keep concerning the principles of Nature and natural Beings and how different their opinions are The Schools following Aristotle are for the Four Elements which they believe to be simple bodies as having no mixture in themselves and therefore fittest to be principles of all other mixt or compounded bodies But my Reason cannot apprehend what they mean by simple bodies I confess that some bodies are more mixt then others that is they consist of more differing parts such as the learned call Heterogeneous as for example Animals consist of flesh blood skin bones muscles nerves tendons gristles and the like all which are parts of different figures Other bodies again are composed of such parts as are of the same nature which the learned call Homogeneous as for example Water Air c. whose parts have no different figures but are all alike each other at least to our perception besides there are bodies which are more rare and subtile than others according to the degrees of their natural figurative motions and the composion of their parts Nevertheless I see no reason why those Homogeneous bodies should be called simple and all others mixt or composed of them much less why they should be principles of all other natural bodies for they derive their origine from matter as well as the rest so that it is onely the different composure of their parts that makes a difference between them proceeding from the variety of self-motion which is the cause of all different figures in nature for as several work-men join in the building of one house and several men in the framing of one Government so do several parts in the making or forming of one composed figure But they 'l say it is not the likeness of parts that makes the Four Elements to be principles of natural things but because there are no natural bodies besides the mentioned Elements that are not composed of them as is evident in the dissolution of their parts for example A piece of Green wood that is burning in a Chimney we may readily discern the Four Elements in its dissolution out of which it is composed for the fire discovers it self in the flame the smoak turns into air the water hisses and boils at the ends of the wood and the ashes are nothing but the Element of earth But if they have no better arguments to prove their principles they shall not readily gain my consent for I see no reason why wood should be composed of the Four Elements because it burns smoaks hisses and turns into ashes Fire is none of its natural ingredients but a different figure which being mixt with the parts of the wood is an occasion that the Wood turns into ashes neither is Water a principle of Wood for Water is as much a figure by it self as Wood or Fire is which being got into the parts of the wood and mixt with the same is expelled by the fire as by its opposite but if it be a piece of dry and not of green wood where is then the water that boils out Surely dry wood hath no less principles then green wood and as for smoak it proves no more that it is the Element of Air in Wood then that Wood is the Element of Fire for Wood as experience witnesses may last in water where it is kept from the air and smoak is rather an effect of moisture occasioned into such a figure by the commixture of fire Others as Helmont who derives his opinion from Thales and others of the ancient Philosophers are only for the Element of Water affirming that that is the sole principle out of which all natural things consist for say they the Chaos where of all things were made was nothing else but water which first setled into slime and then condensed into solid earth nay some endeavour to prove by Chymical Experiments that they have disposed water according to their Chymical way so that it visibly turn'd into earth which earth produced animals vegetables and minerals But put the case it were so yet this doth not prove water to be the onely principle of all natural beings for first we cannot think that animals vegetables and minerals are the onely kinds of creatures in Nature and that there are no more but them for nature being infinitely various may have infinite Worlds and so infinite sorts of Creatures Next I say that the change of water
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
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
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
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 Emperess 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 Emperess 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 but commit gross errors No said the Emperess 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 Emperess 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 your 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 Emperess I 'le leave the Scripture and make a Philosophical Cabbala The Duchess told her That sense and reason would instruct her of 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 Emperess 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 Emperess 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 can use Metaphors Allegories Similitudes c. and interpret them as you please With that the Emperess 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 Emperess 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 Females One time when the Duchess her Soul was with the Emperess she seem'd to be very sad and melancholy at which the Emperess was very much troubled and asked her the reason of her melancholick humour Truly said the Duchess to the Emperess for between dear friends there 's no concealment they being like several parts of one united body my Melancholy proceeds from an extreme ambition The Emperess 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 Emperess 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 Kings Title and as for the name of a Prince or 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 Lorraine as also Kings Brothers are not called by the name of Princes but Dukes this being the higher Title 'T is true answered the Duchess unless it be Kings eldest Sons and they are created Princes Yes replied the Emperess but no Soverain does make a subject equal to himself such as Kings eldest sons partly are And although some Dukes be soveraign yet I never heard that a Prince by his Title is soveraign by reason the Title of a Prince is more a Title of Honour then of Soverainty for as I said before it belongs to all that are adopted to the Crown Well said the Deuchess setting aside this dispute my ambition is that I would fain be as you are that is an Emperess of a World and I shall never be at quiet until I be one I love you so well replied the Emperess 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 Emperess for they told me of you and were the means and instrument of our coming hither Wherefore I 'le conser with them and enquire whether there be not another World whereof you may be Emperess as well as I am of this No sooner had the Emperess 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
he endured with the greatest patience and with that respect to Lady Fortune that he did never in the least endeavour to disoblige any of her Favourites but was onely sorry that he an honest man could find no favour in her Court and since he did never injure any of those she favoured he neither was an enemy to her Ladiship but gave her always that respect and worship which belonged to her power and dignity and is still ready at any time honestly and prudently to serve her he onely begs her Ladiship would be his friend for the future as she hath been his enemy in times past As soon as the Duchess's Speech was ended Folly and Rashness started up and both spake so thick and fast at once that not onely the Assembly but themselves were not able to understand each other At which Fortune was somewhat out of countenance and commanded them either to speak singly or be silent But Prudence told her Ladiship she should command them to speak wisely as well as singly otherwise said she it were best for them not to speak at all Which Fortune resented very ill and told Prudence she was too bold and then commanded Folly to declare what she would have made known but her Speech was so foolish mixt with such non-sence that none knew what to make of it besides it was so tedious that Fortune bid her to be silent and commanded Rashness to speak for her who began after this manner Great Fortune The Duchess of Newcastle has proved her self according to report a very Proud and Ambitious Lady in presuming to answer you her own self in this noble Assembly without your Command in a Speech wherein she did not onely contradict you but preferred Honesty and Prudence before you saying that her Lord was ready to serve you honestly and prudently which presumption is beyond all pardon and if you allow Honestly and Prudence to be above you none will admire worship or serve you but you 'l be forced to serve your self and will be despised neglected and scorned by all and from a Deity become a miserable dirty begging mortal in a Church-yard-Porch or Noble-mans Gate Wherefore to prevent such disasters fling as many misfortunes and neglects on the Duke and Duchess of Newcastle and their two friends as your power is able to do otherwise Prudence and Honesty will be the chief and onely Moral Deities of Mortals Rashness having thus ended her Speech Prudence rose and declared her self in this manner Beautiful Truth Great Fortune and you the rest of my noble Friends I am come a great and long journey in the behalf of my dear Friend the Duke of Newcastle not to make more wounds but if it be possible to heal those that are made already Neither do I presume to be a Deity but my onely request is that you would be pleased to accept of my offering I being an humble and devout supplicant and since no offering is more acceptable to the Gods then the offering of Peace in order to that I desire to make an agreement between Fortune and the Duke of Newcastle Thus she spake and as she was going on up started Honesty for she has not always so much discretion as she ought to have and interrupted Prudence I came not here said she to hear Fortune flattered but to hear the Cause decided between Fortune and the Duke neither came I hither to speak Rhetorically and Eloquently but to propound the case plainly and truly and I 'le have you know that the Duke whose Cause we argue was and is my Foster-son For I Honesty bred him from his Childhood and made a perpetual friendship betwixt him and Gratitude Charity and Generosity and put him to School to Prudence who taught him Wisdom and informed him in the Rules of Temperance Patience Justice and the like then I put him into the Vniversity of Honour where he learned all honourable Qualities Arts and Sciences afterward I sent him to travel through the World of Actions and made Observation his Governour and in those his travels he contracted a friendship with Experience all which made him fit for Heavens Blessings and Fortunes Favours But she hating all those that have merit and desert became his inveterate Enemy doing him all the mischief she could until the God of Justice opposed Fortunes Malice and pull'd him out of those ruines she had cast upon him For this Go'ds Favours were the Dukes Champions wherefore to be an Enemy to him were to be an Enemy to the God of Justice In short the true cause of Fortunes Malice to this Duke is that he would never flatter her for I Honesty did command him not to do it or else he would be forced to follow all her inconstam ways and obey all her unjust commands which would cause a great reproach to him but on the other side Prudence advised him not to despise Fortunes favours for that would be an obstruction and hinderance to his worth and merit and He to obey both our advice and counsels did neither flatter nor despise Her but was always humble and respectful to her so far as Honour Honesty and Conscience would permit all which I refer to Truths Judgment and expect her final sentence Fortune hearing thus Honesties plain Speech thought it very rude and would not hearken to Truths Judgment but went away in a Passion At which both the Emperess and Duchess were extreamly troubled that their endeavours should have no better effect but Honesty chid the Duchess and said she was to be punished for desiring so much Fortunes favours for it appears said she that you mistrust the Gods blessings At which the Duchess wept answering Honesty that she did neither mistrust the Gods blessings nor rely upon Fortunes favours but desired onely that her Lord might have no potent Enemies The Emperess being much troubled to see her weep told Honesty in anger she wanted the discretion of Prudence for though you are commendable said she yet you are apt to commit many indiscreet actions unless Prudence be your guide At which reproof Prudence smiled and Honesty was somewhat out of countenance but they soon became very good friends and after the Duchess's soul had stayed some time with the Emperess in the Blazing-world she begg'd leave of her to return to her Lord and Husband which the Emperess granted her upon condition she should come and visit her as often as convenintly she could promising that she would do the same to the Duchess Thus the Duchess's soul after she had taken her leave of the Emperess as also of the Spirits who with great civility promised her that they would endeavour in time to make a peace and agreement between Fortune and the Duke returned with Prudence and Honesty into her own World But when she was just upon her departure the Emperess sent to Her and desired that she might yet have some little conference with her before she went which the Duchess most willingly