The Blazing World

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 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 twofold 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 gallimaufry 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 anything, either forms or figures, but of himself; for God is the perfection of all things, and an unexpressible being, beyond the conception of any creature, either natural or supernatural. Then I pray inform me, said the Empress, whether the Jews’ Cabbala or any other, consist in numbers? The spirits answered, no: for numbers are odd, and different, and would make a disagreement in the Cabbala. But, said she again, is it a sin then not to know or understand the Cabbala? God is so merciful, answered they, and so just, that he will never damn the ignorant, and save 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 our help; for pure spirits are immovable. If this be so, replied the Empress, how comes it then that you can move so suddenly at a vast distance? They answered, that some sorts of matter were more pure, rare, and consequently more light and 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