Last of all, when she saw that both church and state was now in a well-ordered and settled condition, her thoughts reflected upon the world she came from; and though she had a great desire to know the condition of the same, yet could she advise no manner of way how to gain any knowledge thereof; at last, after many serious considerations, she conceived that it was impossible to be done by any other means, than by the help of immaterial spirits; wherefore she made a convocation of the most learned, witty and ingenious of all the forementioned sorts of men, and desired to know of them, whether there were any immaterial spirits in their world. First, she enquired of the worm-men, whether they had perceived some within the earth? They answered her Majesty, that they never knew of any such creatures; for whatsoever did dwell within the earth, said they, was embodied and material. Then she asked the fly-men, whether they had observed any in the air? for you having numerous eyes, said she, will be more able to perceive them, than any other creatures. To which they answered her Majesty, that although spirits, being immaterial, could not be perceived by the worm-men in the earth, yet they perceived that such creatures did lodge in the vehicles of the air. Then the Empress asked, whether they could speak to them, and whether they did understand each other? The fly-men answered, that those spirits were always clothed in some sort or other of material garments; which garments were their bodies, made for the most part, of air; and when occasion served, they could put on any other sort of substances; but yet they could not put these substances into any form or shape, as they pleased. The Empress asked the fly-men, whether it was possible that she could be acquainted, and have some conferences with them? They answered, they did verily believe she might. Hereupon the Empress commanded the fly-men to ask some of the spirits, whether they would be pleased to give her a visit? This they did; and after the spirits had presented themselves to the Empress, (in what shapes or forms, I cannot exactly tell) after some few compliments that passed between them, the Empress told the spirits that she questioned not, but they did know how she was a stranger in that world, and by what miraculous means she was arrived there; and since she had a great desire to know the condition of the world she came from, her request to the spirits was, to give her some information thereof, especially of those parts of the world where she was born, bred, and educated, as also of her particular friends and acquaintance; all which, the spirits did according to her desire; at last, after a great many conferences and particular intelligences, which the spirits gave the Empress, to her great satisfaction and content, she enquired after the most famous students, writers, and experimental philosophers in that world, which they gave her a full relation of; amongst the rest she enquired whether there were none that had found out yet the Jews’ Cabbala?17 Several have endeavoured it, answered the spirits, but those that came nearest (although themselves denied it) were one Dr Dee, and one Edward Kelly, the one representing Moses, and the other Aaron; for Kelly was to Dr Dee, as Aaron to Moses;18 but yet they proved at last but there cheats, and were described by one of their own country-men, a famous poet, named Ben Jonson, in a play called The Alchemist,19 where he expressed Kelly by Capt. Face, and Dee by Dr Subtle, and their two wives by Doll Common, and the widow; by the Spaniard in the play, he meant the Spanish ambassador, and by Sir Epicure Mammon, a Polish lord. The Empress remembered that she had seen the play, and asked the spirits whom he meant by the name of Ananias? Some zealous brethren, answered they, in Holland, Germany, and several other places. Then she asked them, who was meant by the druggist? Truly, answered the spirits, we have forgot, it being so long since it was made and acted. What, replied the Empress, can spirits forget? Yes, said the spirits; for what is past, is only kept in memory, if it be not recorded. I did believe, said the Empress, that spirits had no need of memory, or remembrance, and could not be subject to forgetfulness. How can we, answered they, give an account of things present, if we had no memory, but especially of things past, unrecorded, if we had no remembrance? Said the Empress, by present knowledge and understanding. The spirits answered, that present knowledge and understanding was of actions or things present, not of past. But, said the Empress, you know what is to come, without memory or remembrance, and therefore you may know what is past without memory and remembrance. They answered, that their foreknowledge was only a prudent and subtle observation made by a comparing of things or actions past, with those that are present, and that remembrance was nothing else but a repetition of things or actions past.
Then the Empress asked the spirits, whether there was a threefold Cabbala? They answered, Dee and Kelly made but a two-fold Cabbala, to wit, of the Old and New Testament, but others might not only make two or three, but threescore Cabbalas, if they pleased. The Empress asked, whether it was a traditional, or merely a scriptural, or whether it was a literal, philosophical, or moral Cabbala? Some, answered they, did believe it merely traditional, others scriptural, some literal, and some metaphorical; but the truth is, said they, ‘twas partly one, and partly the other; as partly a traditional, partly a scriptural, partly literal, partly metaphorical. The Empress asked further, whether the Cabbala was a work only of natural reason, or of divine inspiration? Many, said the spirits, that write Cabbalas pretend to divine inspirations, but whether it be so, or not; it does not belong to us to judge; only this we must needs confess, that it is a work which requires a good wit, and a strong faith, but not natural reason; for though natural reason is most persuasive, yet faith is the chief that is required in Cabbalists. But, said the Empress, is there not divine reason, as well as there is natural? No, answered they: for there is but a divine faith, and as for reason it is only natural; but you mortals are so puzzled about this divine faith, and natural reason, that you do not know well how to distinguish them, but confound them both, which is the cause you have so many divine philosophers who make a gallimaufry20 both of reason and faith. Then she asked, whether pure natural philosophers were Cabbalists? They answered, no; but only your mystical or divine philosophers, such as study beyond sense and reason. She enquired further, whether there was any Cabbala in God, or whether God was full of Ideas? They answered, there could be nothing in God, nor could God be full of any thing, either forms or figures, but of himself; for God is the perfection of all things, and an unexpressible Being, beyond the conception of any creature, either natural or supernatural. Then I pray inform me, said the Empress, whether the Jews’, or any other Cabbala, consist in numbers? The spirits answered, no: for numbers are odd, and different, and would make a disagreement in the Cabbala. But said she again, is it a sin then not to know or understand the Cabbala? God is so merciful, answered they, and so just, that he will never damn the ignorant, and save only those that pretend to know him and his secret counsels by their Cabbalas but he loves those that adore and worship him with fear and reverence, and with a pure heart. She asked further, which of these two Cabbalas was most approved, the natural, or theological? The theological, answered they, is mystical, and belongs only to faith; but the natural belongs to reason. Then she asked them, whether divine faith was made out of reason? No, answered they, for faith proceeds only from a divine saving grace, which is a peculiar gift of God. How comes it then, replied she, that men, even those that are of several opinions, have faith more or less? A natural belief, answered they, is not a divine faith. But, proceeded the Empress, how are you sure that God cannot be known? The several opinions you mortals have of God, answered they, are sufficient witnesses thereof. Well then, replied the Empress, leaving this inquisitive knowledge of God, I pray inform me, whether you spirits give motion to natural bodies? No, answered they; but, on the contrary, natural material bodies give spirits motion; for we spirits, being incorporeal, have no motion but from our corporeal vehicles, so that we move by the help of our bodies, and not the bodies by the help of us; for pure spirits are immovable. If this be so, replied the Empress, how comes it then that you can move so suddenly at a vast distance? They answered, that some sorts of matter were more pure, rare, and consequently more light
and agile than others; and this was the reason of their quick and sudden motions: then the Empress asked them, whether they could speak without a body, or bodily organs? No, said they; nor could we have any bodily sense, but only knowledge. She asked, whether they could have knowledge without body? Not a natural, answered they, but a supernatural knowledge, which is a far better knowledge than a natural. Then she asked them, whether they had a general or universal knowledge? They answered, single or particular created spirits, have not; for not any creature, but God himself, can have an absolute and perfect knowledge of all things. The Empress asked them further, whether spirits had inward and outward parts? No, answered they; for parts only belong to bodies, not to spirits. Again, she asked them, whether their vehicles were living bodies? They are self-moving bodies, answered they, and therefore they must needs be living; for nothing can move itself, without it hath life. Then, said she, it must necessarily follow, that this living, self-moving body gives a spirit motion, and not that the spirit gives the body, as its vehicle, motion. You say very true, answered they, and we told you this before. Then the Empress asked them, of what forms of matter those vehicles were? They said they were of several different forms; some gross and dense, and others more pure, rare, and subtle. Then she enquired, whether immaterial spirits were not of a globous figure? They answered, figure and body were but one thing; for no body was without figure, nor no figure without body; and that it was as much nonsense to say, an immaterial figure, as to say an immaterial body. Again, she asked, whether spirits were not like water, or fire? No, said they, for both fire and water are material; and we are no more like fire or water, than we are like earth; nay, were it the purest and finest degree of matter, even above the heavens; for immaterial creatures cannot be likened or compared to material; but, as we said before, our vehicles being material, are of several degrees, forms and shapes.21 But if you be not material, said the Empress, how can you be generators of all creatures? We are no more, answered they, the generators of material creatures, than they are the generators of us spirits. Then she asked, whether they did leave their vehicles? No, answered they; for we being incorporeal, cannot leave or quit them; but our vehicles do change into several forms and figures, according as occasion requires. Then the Empress desired the spirits to tell her, whether man was a little world? They answered, that if a fly or worm was a little world, then man was so too. She asked again, whether our forefathers had been as wise, as men were at present, and had understood sense and reason, as well as they did now? They answered, that in former ages they had been as wise as they are in this present, nay, wiser; for, said they, many in this age do think their forefathers have been fools, by which they prove themselves to be such. The Empress asked further, whether there was any plastic power in nature? Truly, said the spirits, plastic power is a hard word, [it] signifies no more than the power of the corporeal, figurative motions of nature. After this, the Empress desired the spirits to inform her where the Paradise was, whether it was in the midst of the world as a centre of pleasure? or whether it was the whole world, or a peculiar world by itself, as a world of life, and not of matter; or whether it was mixed, as a world of living animal creatures? They answered, that Paradise was not in the world she came from, but in that world she lived in at present; and that it was the very same place where she kept her court, and where her palace stood, in the midst of the imperial city. The Empress asked further, whether in the beginning and creation of the world, all beasts could speak? They answered, that no beasts could speak, but only those sorts of creatures which were fish-men, bear-men, worm-men, and the like, which could speak in the first age, as well as they do now. She asked again, whether they were none of those spirits that frighted Adam out of the Paradise, at least caused him not to return thither again? They answered they were not. Then she desired to be informed, whither Adam fled when he was driven out of the Paradise? Out of this world, said they, you are now Empress of, into the world you came from. If this be so, replied the Empress, then surely those Cabbalists are much out of their story, who believe the Paradise to be a world of life only, without matter; for this world, though it be most pleasant and fruitful, yet it is not a world of there immaterial life, but a world of living, material creatures. Without question, they are, answered the spirits; for not all Cabbalas are true. Then the Empress asked, that since it is mentioned in the story of the creation of the world, that Eve was tempted by the serpent, whether the Devil was within the serpent, or whether the serpent tempted her without the Devil? They answered, that the Devil was within the serpent. But how came it then, replied she, that the serpent was cursed? They answered, because the Devil was in him: for are not those men in danger of damnation which have the Devil within them, who persuades them to believe and act wickedly? The Empress asked further, whether light and the heavens were all one. They answered, that the region which contains the lucid natural orbs, was by mortals named Heaven; but the beatifical Heaven, which is the habitation of the blessed angels and souls, was so far beyond it, that it could not be compared to any natural creature. Then the Empress asked them, whether all matter was fluid at first? They answered, that matter was always as it is; and that some parts of matter were rare, some dense, some fluid, some solid, etc. Neither was God bound to make all matter fluid at first. She asked further, whether matter was immovable in itself? We have answered you before, said they, that there is no motion but in matter; and were it not for the motion of matter, we spirits, could not move, nor give you any answer to your several questions. After this, the Empress asked the spirits, whether the universe was made within the space of six days, or whether by those six days, were meant so many decrees or commands of God? They answered her, that the world was made by the all-powerful decree and command of God; but whether there were six decrees or commands, or fewer, or more, no creature was able to tell. Then she enquired, whether there was no mystery in numbers? No other mystery, answered the spirits, but reckoning or counting, for numbers are only marks of remembrance. But what do you think of the number four, said she, which Cabbalists make such ado withal, and of the number of ten, when they say that ten is all, and that all numbers are virtually comprehended in four? We think, answered they, that Cabbalists have nothing else to do but to trouble their heads with such useless fancies; for naturally there is no such thing as prime or all in numbers; nor is there any other mystery in numbers, but what man’s fancy makes; but what men call prime, or all, we do not know, because they do not agree in the number of their opinion. Then the Empress asked, whether the number of six was a symbol of matrimony, as being made up of male and female, for two into three is six. If any number can be a symbol of matrimony, answered the spirits, it is not six, but two; if two may be allowed to be a number: for the act of matrimony is made up of two joined in one. She asked again, what they said to the number of seven? whether it was not an emblem of God, because Cabbalists say, that it is neither begotten, nor begets any other number. There can be no emblem of God, answered the spirits; for if we do not know what God is, how can we make an emblem of him? Nor is there any number in God, for God is the perfection himself, but numbers are imperfect; and as for the begetting of numbers, it is done by multiplication and addition; but subtraction is as a kind of death to numbers. If there be no mystery in numbers, replied the Empress, then it is in vain to refer the creation of the world to certain numbers, as Cabbalists do. The only mystery of numbers, answered they, concerning the creation of the world is, that as numbers do multiply, so does the world. The Empress asked, how far numbers did multiply? The spirits answered, to infinite. Why, said she, infinite cannot be reckoned, nor numbered. No more, answered they, can the parts of the universe; for God’s creation, being an infinite action, as proceeding from an infinite power, could not rest upon a finite number of creatures; were it never so great. But leaving the mystery of numbers, proceeded the Empress, let me now desire you to inform me, whether the suns and planets were generated by the heavens, or ethereal matter? The spirits answered,
that the stars and planets were of the same matter which the heavens, the ether, and all other natural creatures did consist of; but whether they were generated by the heavens or ether, they could not tell: if they be, said they, they are not like their parents; for the sun, stars, and planets, are more splendorous than the ether, as also more solid and constant in their motions: but put the case, the stars and planets were generated by the heavens, and the ethereal matter; the question then would be, out of what these are generated or produced? If these be created out of nothing, and not generated out of something, then it is probable the sun, stars and planets are so too; nay, it is more probable of the stars and planets, than of the heavens, or the fluid ether, by reason the stars and planets seem to be further off from mortality, than the particular parts of the ether; for no doubt but the parts of the ethereal matter alter into several forms, which we do not perceive of the stars and planets. The Empress asked further, whether they could give her information of the three principles of man, according to the doctrine of the Platonists; as first of the intellect, spirit, or divine light: 2. of the soul of man herself: and 3. of the image of the soul, that is, her vital operation on the body? The spirits answered, that they did not understand these three distinctions, but that they seemed to corporeal sense and reason, as if they were three several bodies, or three several corporeal actions; however, said they, they are intricate conceptions of irregular fancies. If you do not understand them, replied the Empress, how shall human creatures do then? Many, both of your modern and ancient philosophers, answered the spirits, endeavour to go beyond sense and reason, which makes them commit absurdities; for no corporeal creature can go beyond sense and reason; no not we spirits, as long as we are in our corporeal vehicles. Then the Empress asked them, whether there were any atheists in the world? The spirits answered, that there were no more atheists then what Cabbalists make. She asked them further, whether spirits were of a globous or round figure? They answered, that figure belonged to body, but they being immaterial had no figure. She asked again, whether spirits were not like water or fire? They answered, that water and fire was material, were it the purest and most refined that ever could be; nay, were it above the heavens: but we are no more like water or fire, said they, than we are like earth; but our vehicles are of several forms, figures and degrees of substances. Then she desired to know, whether their vehicles were made of air? Yes, answered the spirits, some of our vehicles are of thin air. Then I suppose, replied the Empress, that those airy vehicles, are your corporeal summer-suits. She asked further, whether the spirits had not ascending and descending motions, as well as other creatures? They answered, that properly there was no ascension or descension in infinite nature, but only 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, men’s 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 subtlest 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 than 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 enquire 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 knowledge 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 judge 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 human souls, than we know of ourselves. She asked further, whether human bodies were not burdensome to human 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 choose bodies? They answered, that Platonics 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 embodied 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 intermixed 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 partable, being purer than 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 persuasions. They answered, that persuasions 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 supernatu
ral 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 answered, 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 satisfy their natural appetite; but certainly, said they, you men are more cruel to one another, than evil spirits are to you; and as for their habitations in desolate places, we having no communion with diem, 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 mixed 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 mixed 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 than 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 the manured fields and gardens, they would pick and choose the best fruits as well as men; and you may plainly observe it, said they, in squirrels and monkeys, how they are the best choosers 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 than men do, except you will say, that artificial cookery is better and more wholesome than 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 than 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 only 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 knowledge 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 increase, so do 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, than at the first creation? They answered, that there were no more nor fewer kinds of creatures than there are now; but there were, without question, more particular sorts of creatures now, than 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 diere, 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 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 knowledge. Then she begged the spirits to pardon her presumption; for, said she, it is the nature of mankind to be inquisitive. Natural desire of knowledge, answered the spirits, is not blameable, so you do not go beyond what your natural reason can comprehend. Then I’ll 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 herself again, she grew very studious, and considering with herself 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 herself, 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 fixed in her mind, that it put her into a very melancholic humour; and then she sent both for her fly- 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 melancholic, 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 only 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 settled her Majesty’s 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 enquired of all the creatures they met withal, whether none of them had perceived such or such spirits, until at last coming to the very centre 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 worm-men, 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 feared 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, glowworms’
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.
The Blazing World and Other Writings (Penguin Classics) Page 22
