This relation amazed the Empress very much; for though in the world she came from, she had heard great reports of the philosopher’s stone,14 yet had she not heard of any that had ever found it out, which made her believe that it was but a chimera; she called also to mind, that there had been in the same world a man who had a little stone which cured all kinds of diseases outward and inward, according as it was applied; and that a famous chemist had found out a certain liquor called alkahest,15 which by the virtue of its own fire, consumed all diseases; but she had never heard of a medicine that could renew old age, and render it beautiful, vigorous and strong: nor would she have so easily believed it, had it been a medicine prepared by art; for she knew that art, being nature’s changeling, was not able to produce such a powerful effect, but being that the gum did grow naturally, she did not so much scruple at it; for she knew that nature’s works are so various and wonderful, that no particular creature is able to trace her ways.
The conferences of the chemists being finished, the Empress made an assembly of her Galenical physicians,16 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 virtues and operations of them, but the particular causes of their effects were unknown; only thus much they could say, that their operations and virtues 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 than 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 than wisdom. The Empress asked, whether they could not by a composition and commixture of other drugs, make them work other effects than 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 employments; for when we dissect dead animals, said they, it is for no other end, but to observe what defects or distempers they had, that we may cure the like in living ones, so that all our care and industry concerns only 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 labours will be to no purpose, unless to satisfy the vain curiosities of inquisitive men. The Empress replied, that such dissections would be very beneficial to experimental philosophers. If experimental philosophers, answered 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 Galenic physicians about several diseases, and amongst the rest, desired to know the cause and nature of apoplexy, and the spotted plague. They answered, that a deadly apoplexy was a dead palsy 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 plaguey-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 only 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 the 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 contagious and spreading.
The Empress having hitherto spent her time in the examination of the bird-, fish-, worm- and ape-men, etc. and received several intelligences from their several employments; at last had a mind to divert herself after her serious discourses, and therefore she sent for the spider-men, which were her mathematicians, the lice-men, which were her 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 seemed next to imaginary. The mathematicians were in great esteem with the Empress, as being not only 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 Empress 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 busy myself 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 hair’s 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 diem, 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 the greatest 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 appeared not a little troubled, and told diem, 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, than 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, entered 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 chopped logic, 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’ll 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 than it rectifies them, and leads them into a labyrinth whence they’ll never get out, and makes them dull and unfit for useful employments; especially your art of logic, which consists only in contradicting each other, in making sophisms, and obscuring truth, instead of clearing it.
But they replied [to] her Majesty, that the knowledge of nature, that is, natural philosophy, would be imperfect without the art of logic, and that there was an improbable truth which could no otherwise be found out than by the art of disputing. Truly, said the Empress, I do believe that it is with natural philosophy, as it is with all other effects of nature; for no particular knowledge can be perfect, by reason knowledge is dividable, as well as composable; nay, to speak properly, nature herself cannot boast of any perfection, but God himself; because there are so many irregular motions in nature, and ‘tis but a folly to think that art should be able to regulate them, since art itself is, for the most part, irregular. But as for improbable truth, I know not what your meaning is; for truth is more than improbability; nay, there is so much difference between truth and improbability, that I cannot conceive it possible how they can be joined together. In short, said she, I do no ways approve of your profession; and though I will not dissolve your society, yet I shall never take delight in hearing you any more; wherefore confine your disputations to your schools, lest besides the commonwealth of learning, they disturb also divinity and policy, religion and laws, and by that means draw an utter ruin and destruction both upon church and state.
After the Empress had thus finished the discourses and conferences with the mentioned societies of her vertuosos, she considered by herself the manner of their religion, and finding it very defective, was troubled, that so wise and knowing a people should have no more knowledge of the divine truth; wherefore she consulted with her own thoughts, whether it was possible to convert them all to her own religion, and to that end she resolved to build churches, and make also up a congregation of women, whereof she intended to be the head herself, and to instruct them in several points of her religion. This she had no sooner begun, but the women, which generally had quick wits, subtle conceptions, clear understandings, and solid judgements, became, in a short time, very devout and zealous sisters; for the Empress had an excellent gift of preaching, and instructing them in the articles of faith; and by that means, she converted them not only soon, but gained an extraordinary love of all her subjects throughout that world. But at last, pondering with herself the inconstant nature of mankind, and fearing that in time they would grow weary, and desert the divine truth, following their own fancies, and living according to their own desires, she began to be troubled that her labours and pains should prove of so little effect, and therefore studied all manner of ways to prevent it. Amongst the rest, she called to mind a relation which the bird-men made her once, of a mountain that did burn in flames of fire; and thereupon did immediately send for the wisest and subtlest of her worm-men, commanding them to discover the cause of the eruption of that same fire; which they did; and having dived to the very bottom of the mountain, informed her Majesty, that there was a certain sort of stone, whose nature was such, that being wetted, it would grow excessively hot, and break forth into a flaming-fire, until it became dry, and then it ceased from burning. The Empress was glad to hear this news, and forthwith desired the worm-men to bring her some of that stone, but be sure to keep it secret: she sent also for the bird-men, and asked them whether they could not get her a piece of the sun-stone? They answered, that it was impossible, unless they did spoil or lessen the light of the world: but, said they, if it please your Majesty, we can demolish one of the numerous stars of the sky, which the world will never miss.
The Empress was very well satisfied with this proposal, and having thus employed these two sorts of men, in the meanwhile builded two chapels one above another; the one she lined throughout with diamonds, both roof, walls and pillars; but the other she resolved to line with the star-stone; the fire-stone she placed upon the diamond-lining, by reason fire has no power on diamonds; and when she would have that chapel where the fire-stone was, appear all in a flame, she had by the means of artificial-pipes, water conveyed into it, which by turning the cock, did, as out of a fountain, spring over all the room, and as long as the fire-stone was wet, the chapel seemed to be all in a flaming fire.
The other chapel, which was lined with the star-stone, did only cast a splendorous and comfortable light; both the chapels stood upon pillars, just in the middle of a round cloister which was dark as night; neither was there any other light within them, but what came from the fire- and star-stone; and being everywhere open, allowed to all that were within the compass of the cloister, a free prospect into diem; besides, they were so artificially contrived, that they did both move in a circle about their own centres, without intermission, contrary ways. In the chapel which was lined with the fire-stone, the Empress preached sermons of terror to the wicked, and told them of the punishments for their sins, to wit, that after this life they should be tormented in an everlasting fire. But in the other chapel lined with the star-stone, she preached sermons of comfort to those that repented of their sins, and were troubled at their own wickedness; neither did the heat of the flame in the least hinder her; for the fire-stone did not cast so great a heat but the Empress was able to endure it, by reason the water which was poured on the stone, by its own self-motion turned into a flaming fire, occasioned by the natural motions of the stone, which made the flame weaker than if it had been fed by some other kind of fuel; the other chapel where the star-stone was, although it did cast a great light, yet was it without all heat, and the Empress appeared like an angel in it; and as that chapel was an emblem of Hell, so this was an emblem of Heaven. And thus the Empress, by art, and her own ingenuity, did not only convert the Blazing World to her own religion, but kept them in a constant belief,
without enforcement or blood-shed; for she knew well, that belief was a thing not to be forced or pressed upon the people, but to be instilled into their minds by gentle persuasions; and after this manner she encouraged them also in all other duties and employments, for fear, though it makes people obey, yet does it not last so long, nor is it so sure a means to keep them to their duties, as love.
The Blazing World and Other Writings (Penguin Classics) Page 21
