The most eye-catching portions of The Blazing World are no doubt the Empress’s fantastical journey from one world to another, descriptions of the Blazing World’s remarkable nature and creatures, and magnificent military campaign to conquer the world that she originally came from. But almost half of the book also consists of her in-depth philosophical, scientific, and religious dialogues with the creatures and immaterial spirits in her new world. Each group has a specific occupation fitting its nature—for instance, the giants are architects, the bird-men are astronomers, and the immaterial spirits are philosophers who know the truth about the nature of mind, matter, and God. Through her conversations with these intellectuals, the Empress learns all sorts of fascinating truths about phenomena that are well-understood today, but totally baffled scientists in the 17th century. In fact, like in much science fiction, Cavendish contrasts her imagined world’s advanced science, philosophy, religion, and technology with the real world’s in order to highlight how profoundly a society’s collective knowledge in these fields shapes its success. After all, the Empress has absolute power to do anything she wants in the Blazing World, yet chooses to dedicate her time to thinking about science, philosophy, and religion. This is because Cavendish thinks that understanding the nature of the universe is one of the most valuable ways that people can spend their lives, and science, philosophy, and religion are three dimensions of this project. More specifically, she shows how rigorous scientific inquiry can give people powerful technology by uncovering useful truths about the natural world, while religion gives them purpose and direction by revealing the meaning of the universe to them. Finally, philosophy brings science and religion into a greater unity by explaining the relationship between the physical and spiritual worlds. Tellingly, while Cavendish emphasizes that some religious questions are unanswerable, she also argues that the world is just made of “rational self-moving matter,” so science is far more important than religion when it comes to understanding it. In fact, Cavendish published The Blazing World alongside another work, her Observations Upon Experimental Philosophy, and in her introductory note to the book she explains that she views philosophy and fiction as two complementary halves of the same intellectual project.
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Philosophy, Science, and Religion Quotes in The Blazing World
They made their ships and tacklings ready to sail over into the island, where the Emperor of their Blazing World (for so it was called) kept his residence; very good navigators they were; […] above the rest, they had an extraordinary art, much to be taken notice of by experimental philosophers, and that was a certain engine, which would draw in a great quantity of air, and shoot forth wind with a great force; this engine in a calm, they placed behind their ships, and in a storm, before; for it served against the raging waves, like canons against an hostile army, or besieged town.
The bear-men being exceedingly troubled at her Majesty’s displeasure concerning their telescopes, kneeled down, and in the humblest manner petitioned that they might not be broken; for, said they, we take more delight in artificial delusions, than in natural truths. Besides, we shall want employments for our senses, and subjects for arguments; for were there nothing but truth, and no falsehood, there would be no occasion for to dispute, and by this means we should want the aim and pleasure of our endeavours in confuting and contradicting each other; neither would one man be thought wiser than another, but all would either be alike knowing and wise, or all would be fools; wherefore we most humbly beseech your Imperial Majesty to spare our glasses, which are our only delight, and as dear to us as our lives.
How is it possible, that a natural nothing can have a being in nature? If it be no substance, it cannot have a being, and if no being, it is nothing; […] all parts of nature are composed in one body, and though they may be infinitely divided, commixed and changed in their particulars, yet in general, parts cannot be separated from parts as long as nature lasts; nay, we might as probably affirm, that infinite nature would be as soon destroyed, as that one atom could perish; and therefore your Majesty may firmly believe, that there is no body without colour, nor no colour without body; for colour, figure, place, magnitude, and body, are all but one thing, without any separation or abstraction from each other.
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 virtue 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 only cause of all natural effects.
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.
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.
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.
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.
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.
Then I will have, answered she, the soul of some ancient famous writer, either of Aristotle, Pythagoras, Plato, Epicurus, or the like. The spirit said, that those famous men were very learned, subtle, and ingenious writers, but they were so wedded to their own opinions, that they would never have the patience to be scribes. Then, said she, I’ll have the soul of one of the most famous modern writers, as either of Galileo, Gassendus, Descartes, Helmont, Hobbes, H. More, etc. The spirit answered, that they were fine ingenious writers, but yet so self-conceited, that they would scorn to be scribes to a woman. But, said he, there’s a lady, the Duchess of Newcastle, which although she is not one of the most learned, eloquent, witty and ingenious, yet is she a plain and rational writer, for the principle of her writings, is sense and reason.
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, etc. and interpret them as you please.
[The Duchess] resolved to make a world of her own invention, and this world was composed of sensitive and rational self-moving matter; indeed, it was composed only of the rational, which is the subtlest and purest degree of matter; [… this] world after it was made, appeared so curious and full of variety, so well ordered and wisely governed, that it cannot possibly be expressed by words, nor the delight and pleasure which the Duchess took in making this world of her own.
Lest the Emperor, or any of his subjects should know of her travel, and obstruct her design, she sent for some of the spirits she had formerly conversed withal, and enquired whether none of them could supply the place of her soul in her body at such a time, when she was gone to travel into another world? They answered, yes, they could; for not only one, said they, but many spirits may enter into your body, if you please.
But one thing I forgot all this while, which is, that although thoughts are the natural language of souls, yet by reason souls cannot travel without vehicles, they use such language as the nature and propriety of their vehicles require, and the vehicles of those two souls being made of the purest and finest sort of air, and of a human shape; this purity and fineness was the cause that they could neither be seen nor heard by any human creature; when as, had they been of some grosser sort of air, the sound of that air’s language would have been as perceptible as the blowing of Zephyrus.
The Empress before she came in sight of the enemy, sent some of her fish- and bird-men to bring her intelligence of their fleet; and hearing of their number, their station and posture, she gave order that when it was night, her bird-men should carry in their beaks some of the mentioned fire-stones, with the tops thereof wetted; and the fish-men should carry them likewise, and hold them out of the water; for they were cut in the form of torches or candles, and being many thousands, made a terrible show; for it appeared as if all the air and sea had been of a flaming fire; and all that were upon the sea, or near it, did verily believe, the time of judgement, or the last day was come, which made them all fall down, and pray.
The Empress appeared upon the face of the water in her imperial robes; in some part of her hair she had placed some of the star-stone, near her face, which added such a lustre and glory to it, that it caused a great admiration in all that were present, who believed her to be some celestial creature, or rather an uncreated goddess, and they all had a desire to worship her; for surely, said they, no mortal creature can have such a splendid and transcendent beauty, nor can any have so great a power as she has, to walk upon the waters, and to destroy whatever she pleases, not only whole nations, but a whole world.
Were there but a passage out of the Blazing World into this, said she, you should not only have some of those horses, but such materials, as the Emperor has, to build your stables and riding-houses withal; and so much gold, that I should never repine at your noble and generous gifts. The Duke smilingly answered her, that he was sorry there was no passage between those two worlds; but said he, I have always found an obstruction to my good fortunes.
By this poetical description, you may perceive, that my ambition is not only to be Empress, but Authoress of a whole world; and that the worlds I have made, both the Blazing and the other Philosophical World, mentioned in the first part of this description, are framed and composed of the most pure, that is, the rational parts of matter, which are the parts of my mind; which creation was more easily and suddenly effected, than the conquests of the two famous monarchs of the world, Alexander and Caesar: neither have I made such disturbances, and caused so many dissolutions of particulars, otherwise named deaths, as they did; for I have destroyed but some few men in a little boat, which died through the extremity of cold, and that by the hand of Justice, which was necessitated to punish their crime of stealing away a young and beauteous Lady.
