Chapter 8

1. There may be such, and we not able to perceive them, because of the weaknesse of our eye, and the distance of those places from us, they are the words of _Fienus_, as they are quoted by _Fromondus_ in the above cited place,

_Possunt maximae permutationes in coelo fieri, etiamsi a nobis non conspiciantur, hoc visus nostri debilitas & immensa coeli distantia faciunt._

And unto him assents _Fromondus_ himselfe, when a little after hee saies,

_Si in sphaeris planetarum degeremus, plurima forsan coelestium nebularum vellere toto aethere passim dispersa videremus, quorum species jam evanescit nimia spatii intercapedine._

"If we did live in the spheares of the Planets, wee might there, perhaps, discerne many great clouds dispersed through the whole Heavens, which are not now visible by reason of this great distance."

2. _Maeslin_ and _Keplar_ affirme, that they have seene some of these alterations. The words of _Maeslin_ are these (as I finde them cited.)[1]

_In eclipsi Lunari vespere Dominicae Palmarum Anni 1605, in corpore Lunae versus Boream, nigricans quaedam macula conspecta fuit, obscurior caetero toto corpore, quod candentis ferri figuram repraesentabat; dixisses nubila in multam regionem extensa pluviis & tempestuosis imbribus gravida, cujusmodi ab excelsorum montium jugis in humiliora convallium loca videre non raro contingit._

"In that lunary eclipse which happened in the even of Palme-sunday, in the yeere 1605, there was a certaine blackish spot discerned in the Northerly part of the Moone, being darker than any other part of her body, and representing the colour of red hot yron; you might conjecture that it was some dilated cloud, being pregnant with showers, for thus doe such lower clouds appeare from the tops of high mountaines."

[Sidenote 1: _Disser. 2. cum nunc. Galil._]

Unto this I may adde another testimony of _Bapt. Cisatus_, as he is quoted by _Nierembergius_,[1] grounded upon an observation taken 23. yeeres after this of _Maeslin_, and writ to this _Euseb. Nieremberg._ in a letter by that diligent and judicious Astronomer. The words of it runne thus:

_Et quidem in eclipsi nupra solari quae fuit ipso die natali Christi, observavi clare in luna soli supposita, quidpiam quod valde probat id ipsum quod Cometae quoque & maculae solares urgent, nempe coelum non esse a tenuitate & variationibus aeris exemptum, nam circa Lunam adverti esse sphaeram seu orbem quendam vaporosum, non secus atque circum terram, adeoque sicut ex terra in aliquam usque sphaeram vapores & exhalationes expirant, ita quoque ex luna._

"In that late solary eclipse which happened on Christmas day, when the Moone was just under the Sunne, I plainly discerned that in her which may clearely confirme what the Comets and Sunne spots doe seeme to prove, _viz._ that the heavens are not solid, nor freed from those changes which our aire is liable unto, for about the Moone I perceived such an orbe of vaporous aire, as that is which doth encompasse our earth, and as vapours and exhalations, are raised from our earth into this aire, so are they also from the Moone."

[Sidenote 1: _Hist. Nat. l. 2. c. 11._]

You see what probable grounds and plaine testimonies have brought for the confirmation of this Proposition: many other things in this behalfe might be spoken, which for brevity sake I now omit, and passe unto the next.

Proposition 13.

_That tis probable there may be inhabitants in this other World, but of what kinde they are is uncertaine._

I have already handled the Seasons and Meteors belonging to this new World: 'tis requisite that in the next place I should come unto the third thing which I promised, and to say somewhat of the inhabitants, concerning whom there might be many difficult questions raised, as whether that place be more inconvenient for habitation then our World (as _Keplar_ thinkes) whether they are the seed of _Adam_, whether they are there in a blessed estate, or else what meanes there may be for their salvation, with many other such uncertaine enquiries, which I shall willingly omit, leaving it to their examination, who have more leisure and learning for the search of such particulars.

Being for mine own part content only to set downe such notes belonging unto these which have observed in other Writers.

_Cum tota illa regio nobis ignota sit, remanent inhabitores illi ignoti penitus_,

(saith _Cusanus_)[1] since we know not the regions of that place, wee must be altogether ignorant of the inhabitants. There hath not yet beene any such discovery concerning these, upon which wee may build a certainty, or good probability: well may wee guesse at them, and that too very doubtfully, but we can know nothing, for if we doe hardly guesse aright at things which be upon earth, if with labour wee doe finde the things that are at hand, [2]how then can wee search out those things that are in Heaven? What a little is that which wee know? in respect of those many matters contained within this great Universe, this whole globe of earth and water? though it seeme to us to be of a large extent, yet it beares not so great a proportion unto the whole frame of Nature, as a small sand doth unto it; and what can such little creatures as wee discerne, who are tied to this point of earth? or what can they in the Moone know of us? If wee understand any thing (saith _Esdras_[3]) 'tis nothing but that which is upon the earth, and hee that dwelleth above in the Heavens, may onely understand the things that are above in the heighth of the heavens.

[Sidenote 1: _De doct. ign. l. 2. c. 12._]

[Sidenote 2: Wisd. 9. 16.]

[Sidenote 3: 2 Esd. 4. 22.]

So that 'twere a very needelesse thing for us, to search after any particulars, however, wee may guesse in the generall, that there are some inhabitans in that Planet: for why else did Providence furnish that place with all such conveniences of habitation as have beene above declared?

But you will say, perhaps, is there not too great and intollerable a heate, since the Sunne is in their Zinith every moneth, and doth tarry their so long before hee leaves it?

I answer, 1. This may, perhaps, be remedied (as it is under the line) by the frequencie of mid-day showers, which may cloud their Sunne, and coole their earth: 2. The equality of their nights doth much temper the scorching of the day, and the extreme cold that comes from the one, require some space before it can be dispelled by the other, so that the heate spending a great while before it can have the victory, hath not afterwards much time to rage in. Wherfore notwithstanding this, yet that place may remaine habitable. And this was the opinion of the _Cardinal de Cusa_, when speaking of this Planet, he saies,[1]

_Hic locus Mundi est habitatio hominum & animalium atque vegetabilium_.

"This part of the world is inhabited by men and beasts, and Plantes."

To him assented _Campanella_, but hee cannot determine whether there were men, or rather some other kinde of creatures. If they were men, then he thinkes they could not be infected with _Adams_ sinne; yet, perhaps, they had some of their owne, which might make them liable to the same misery with us, out of which, perhaps, they were delivered by the same means as we, the death of Christ, and thus he thinkes that place of the _Ephesians_ may be interpreted, where the Apostle saies,[2] _God gathered all things together in Christ, both which are in earth, and which are in the heavens_: So also that of the same Apostle to the _Colossians_, where hee saies,[3] that _it pleased the Father to reconcile all things unto himselfe by Christ, whether they be things in earth, or things in heaven_.

[Sidenote 1: _De doct. ign. l. 2. c. 12._]

[Sidenote 2: Eph. 1. 10.]

[Sidenote 3: Col. 1. 20.]

But I dare not jest with Divine truthes, or apply these places according as fancy directs. As I thinke this opinion doth not any where contradict Scripture, so I thinke likewise, that it cannot be proved from it, wherefore _Campanella's_ second conjecture may be more probable, that the inhabitants of that world, are not men as wee are, but some other kinde of creatures which beare some proportion and likenesse to our natures, and _Cusanus_ too thinkes they differ from us in many respects; I will set downe his words as they may bee found in the abovecited place,

_Suspicamus in regione solis magis esse solares, claros & illuminatos intellectuares habitatores, spiritu aliores etiam quam in luna, ubi magis lunatici, & in terra, magis materiales, & grossi, ut illi intellectualis naturae solares sint multum in actu & parum in potentia; terreni vero magis in potentia, & parum in actu, lunares in medio fluctuantes. Hoc quidem opinamur ex influentia ignili solis aquatica simul & aeria lunae, & gravedine materiali terrae, & consimiliter de aliis stellarum regionibus suspicantes, nullam habitatoribus carere, quasi tot sint partes particulares mundiales omnius universi, quot sunt stellae quarum non est numerus, nisi apud eum qui omnia in numero creavit._

"Wee may conjecture (saith he) the inhabiters of the Sunne are like to the nature of that Planet, more cleare and bright, more intellectuall and spirituall than those in the Moone where they are neerer to the nature of that duller Planet, and those of the earth being more grosse and materiall than either, so that these intellectuall natures in the Sun, are more forme than matter, those in the earth more matter than forme, and those in the Moone betwixt both. This wee may guesse from the fiery influence of the Sunne, the watery and aereous influence of the Moone, as also the matereall heavinesse of the earth. In some such manner likewise is it with the regions of the other Starres, for wee conjecture that none of them are without inhabitants, but that there are so many particular worlds and parts of this one universe, as there are Stars which are innumerable, unlesse it bee to him who created all things in number."

For he held that the stars were not all in one equall Orbe as we commonly suppose, but that some were farre higher than others which made them appeare lesse and that many others were so farre above any of these, that they were altogether invisible unto us. An opinion (which as I conceive) hath not any great probability for it, nor certainty against it.

The Priest of _Saturne_ relating to _Plutarch_ (as he faignes it) the nature of the Selenites, told him they were of divers dispositions, some desiring to live in the lower parts of the Moone, where they might looke downewards upon us, while others were more surely mounted aloft, all of them shining like the rayes of the Sun, and as being victorious are crowned with garlands made with the wings of _Eustathia_ or _Constancie_.

It hath beene the opinion amongst some of the Ancients, that their Heavens and Elysian fields were in the Moone where the aire is most quiet and pure. Thus _Socrates_, thus _Plato_,[1] with his followers, did esteeme this to bee the place where those purer soules inhabit, who are freed from the Sepulchre, and contagion of the body. And by the Fable of _Ceres_, continually wandring in search of her daughter _Proserpina_, is meant nothing else but the longing desire of men, who live upon _Ceres_ earth, to attaine a place in _Proserpina_, the Moone or Heaven.

[Sidenote 1: _Nat. Com. lib. 3. c. 19._]

_Plutarch_ also seemes to assent unto this, but hee thinkes moreover, that there are two places of happinesse answerable to those two parts which hee fancies to remaine of a man when hee is dead, the soule and the understanding; the soule he thinkes is made of the Moone, and as our bodies doe so proceede from the dust of this earth, that they shall returne to it hereafter, so our soules were generated out of that Planet, and shall bee resolved into it againe, whereas the understanding shall ascend unto the Sunne, out of which it was made where it shall possesse an eternity of well being, and farre greater happinesse than that which is enjoyed in the Moone. So that when a man dies, if his soule bee much polluted, then must it wander up and downe in the middle regions of the aire where hell is, and there suffer unspeakable torments for those sinnes whereof it is guilty. Whereas the soules of better men, when they have in some space of time beene purged from that impurity which they did derive from the body, then doe they returne into the Moone, where they are possest with such a joy, as those men feele who professe holy misteries, from which place (saith he) some are sent downe to have the superintendance of Oracles, being diligent either in the preservation of the good, either from or in all perils, and the prevention or punishment of all wicked actions, but if in these imployments they mis-behave themselves, then are they againe to be imprisoned in a body, otherwise they remaine in the Moone till their body be resolved into it, & the understanding being cleared from all impediments, ascends to the Sunne which is its proper place. But this requires a diverse space of time according to the diverse affections of the soule. As for those who have beene retired and honest, addicting themselves to a studious and quiet life, these are quickly preferred to a higher happinesse. But as for such who have busied themselves in many broyles, or have beene vehement in the prosecution of any lust, as the ambitious, the amorous, the wrathfull man, these still retaine the glimpses and dreames of such things as they have performed in their bodies, which makes them either altogether unfit to remaine there where they are, or else keepes them long ere they can put off their soules. Thus you see _Plutarchs_ opinion concerning the inhabitants and neighbours of the Moone, which (according to the manner of the Academickes) hee delivers in a third person; you see he makes that Planet an inferiour kind of heaven, and though hee differ in many circumstances, yet doth hee describe it to be some such place, as wee suppose Paradise to be. You see likewise his opinion concerning the place of damned spirits, that it is in the middle region of the aire, and in neither of these is hee singular, but some more late and Orthodox Writers have agreed with him. As for the place of hell, many thinke it may be in the aire as well as any where else.

True indeed, Saint _Austin_ affirmes that this place cannot bee discovered;[1] But others there are who can shew the situation of it out of Scripture; Some holding it to bee in some other world without this, because our Saviour calls it +skotos exoteron+, outward darkenesse.[2] But the most will have it placed towards the Center of our earth, because 'tis said,[3] Christ descended into the lower parts of the earth, and some of these are so confident, that this is its situation, that they can describe you its bignes also, and of what capacity it is. _Francis Ribera_ in his Comment on the _Revelations_, speaking of those words, where 'tis said,[4] that the blood went out of the Wine-presse, even unto the horses bridles by the space of one thousand and sixe hundred furlongs, interprets them to bee meant of Hell, and that that number expresses the diameter of its concavity, which is 200 _Italian_ miles; but _Lessius_ thinkes that this opinion gives them too much roome in hell,[5] and therefore hee guesses that 'tis not so wide; for (saith hee) the diameter of one league being cubically multiplied, will make a spheare capable of 800000 millions of damned bodies, allowing to each sixe foote in the square, whereas (saies hee) 'tis certaine that there shall not be one hundred thousand millions in all that shall bee damned. You see the bold _Iesuit_ was carefull that every one should have but roome enough in hell, and by the strangenesse of the conjecture, you may guesse that he had rather bee absurd, than seeme either uncharitable or ignorant. I remember there is a relation in _Pliny_, how that _Dionisiodorus_ a Mathematician, being dead, did send a letter from his place to some of his friends upon earth, to certifie them what distance there was betwixt the center and superficies: hee might have done well to have prevented this controversie, and enformed them the utmost capacity of that place. However, certaine it is, that that number cannot bee knowne, and probable it is, that the place is not yet determined, but that hell is there where there is any tormented soule, which may bee in the regions of the aire as well as in the center; but of this onely occasionally, and by reason of _Plutarchs_ opinion concerning those that are round about the Moone; as for the Moone it selfe, hee esteemes it to bee a lower kinde of Heaven, and therefore in another place hee cals it a terrestriall starre,[6] and an Olympian or celestiall earth answerable, as I conceive, to the paradise of the Schoolemen, and that Paradise was either in or neere the Moone, is the opinion of some later Writers, who derived it (in all likelihood) from the assertion of _Plato_, and perhaps, this of _Plutarch_. _Tostatus_[7] laies this opinion upon _Isioder. Hispalensis_, and the venerable _Bede_; and _Pererius_[8] fathers it upon _Strabus_ and _Rabanus_ his Master. Some would have it to bee situated in such a place as could not be discovered, which causes the penman of _Esdras_ to make it a harder matter to know the outgoings of Paradise, then to weigh the weight of the fire, or measure the blasts of wind, or call againe a day that is past.[9] But notwithstanding this, there bee some others who thinke that it is on the top of some high mountaine under the line, and these interpreted the torrid Zone to be the flaming Sword whereby Paradise was guarded. 'Tis the consent of divers others, who agree in this, that Paradise is situated in some high and eminent place.[10] So _Tostatus_:

_Est etiam Paradisus situ altissima, supra omnem terrae altitudinem_,

"Paradise is situated in some high place above the earth":

and therefore in his Coment upon the 49. of _Genesis_, hee understands the blessing of _Iacob_ concerning the everlasting hills to bee meant of Paradise, and the blessing it selfe to bee nothing else but a promise of Christs comming, by whose passion the gates of Paradise should bee opened. Unto him assented _Rupertus_, _Scotus_, and most of the other Schoolemen, as I find them cited by _Pererius_,[11] and out of him in Sr. _W. Rawleigh_. Their reason was this: because in probability this place was not overflowed by the flood, since there were no sinners there which might draw that curse upon it. Nay _Tostatus_ thinkes that the body of _Enoch_ was kept there, and some of the Fathers, as _Tertullian_ and _Austin_ have affirmed, that the blessed soules were reserved in that place till the day of judgement, and therefore 'tis likely that it was not overflowed by the flood; and besides, since all men should have went naked if _Adam_ had not fell, 'tis requisite therefore that it should be situated in some such place where it might bee priviledged from the extremities of heat and cold. But now this could not bee (they thought) so conveniently in any lower, as it might in some higher aire. For these and such like considerations have so many affirmed that Paradise was in a high elevated place, which some have conceived could bee no where but in the Moone: For it could not be in the top of any mountaine, nor can we thinke of any other body separated from this earth which can bee a more convenient place for habitation than this Planet, therefore they concluded that it was there.

[Sidenote 1: _De civit. Dei. lib. 22. ca. 16._]

[Sidenote 2: Mat. 25. 30]

[Sidenote 3: Eph. 4. 9.]

[Sidenote 4: Rev. 14. 20.]

[Sidenote 5: _De Morib. div. l. 13. c. 24._]

[Sidenote 6: _Cur silent oracula._]

[Sidenote 7: _S. W. Raw. lib. 1. cap. 3. Sec. 7._]

[Sidenote 8: _in Gen._]

[Sidenote 9: 2 Esd. 4. 7.]

[Sidenote 10: _In_ Genes.]

[Sidenote 11: _Comment. in 2. Gen. v. 8. lib 1. cap. 3. Sec. 6 7._]

It could not bee on the top of any mountaine.

1. Because wee have expresse Scripture, that the highest of them was overflowed.[1]

[Sidenote 1: Gen. 7. 19.]

2. Because it must bee of a greater extension, and not some small patch of ground, since 'tis likely all men should have lived there, if _Adam_ had not fell. But for a satisfaction of these arguments, together with a farther discourse of Paradise, I shall referre you to those who have written purposely upon this subject. Being content for my owne part to have spoken so much of it, as may conduce to shew the opinion of others concerning the inhabitants of the Moone, I dare not my selfe affirme any thing of these Selenites, because I know not any ground whereon to build any probable opinion. But I thinke that future ages will discover more; and our posterity, perhaps, may invent some meanes for our better acquaintance with these inhabitants. 'Tis the method of providence not presently to shew us all, but to lead us along from the knowledge of one thing to another. 'Twas a great while ere the Planets were distinguished from the fixed Stars, and sometime after that ere the morning and evening starre were found to bee the same, and in greater space I doubt not but this also, and farre greater mysteries will bee discovered. In the first ages of the world the Islanders either thought themselves to be the onely dwellers upon the earth, or else if there were any other, yet they could not possibly conceive how they might have any commerce with them, being severed by the deepe and broad Sea, but the after-times found out the invention of ships, in which notwithstanding none but some bold daring men durst venture, there being few so resolute as to commit themselves unto the vaste Ocean, and yet now how easie a thing is this, even to a timorous & cowardly nature? So, perhaps, there may be some other meanes invented for a conveyance to the Moone, and though it may seeme a terrible and impossible thing ever to passe through the vaste spaces of the aire, yet no question there would bee some men who durst venture this as well as the other. True indeed, I cannot conceive any possible meanes for the like discovery of this conjecture, since there can bee no sailing to the Moone, unlesse that were true which the Poets doe but feigne, that shee made her bed in the Sea. We have not now any _Drake_ or _Columbus_ to undertake this voyage, or any _Daedalus_ to invent a conveyance through the aire. However, I doubt not but that time who is still the father of new truths, and hath revealed unto us many things which our Ancestours were ignorant of, will also manifest to our posterity, that which wee now desire, but cannot know. _Veniet tempus_ (saith _Seneca_[1])

_quo ista quae nunc latent, in lucem, dies extrahet, & longioris aevi diligentia._

Time will come when the indeavours of after-ages shall bring such things to light, as now lie hid in obscurity. Arts are not yet come to their Solstice, but the industry of future times assisted with the labours of their forefathers, may reach unto that height which wee could not attaine to.

_Ueniet tempus quo posteri nostri nos tam aperta nescisse mirentur._