A Discovery of New Worlds/The Author's Preface
The Author's
PREFACE.
I find my self reduced almost to the same Condition in which Cicero was, when he undertook to put Matters of Philosophy into Latin; which, till that time, had never been treated of, but in Greek. He tells us, it would be said, his Works would be unprofitable, since those who loved Philosophy, having already taken the pains to find it in the Greek, would neglect, after that, to read it again in Latin (that not being the Original;) and that those who did not care for Philosophy, would not seek it, either in the Latin, or the Greek. But to this Cicero himself answers; and says, That those who were not Philosophers would be tempted to the Reading of it, by the Facility they Would find in its being in the Latin Tongue; and that those who were Philosophers would be curious enough to see how well it had been turned from the Greek to the Latin.
Cicero had reason to answer in this manner; the Excellency of his Genius, and the great Reputation he had already acquired sufficiently defend this new Undertaking of his, which he had dedicated to the benefit of the Publick. For my part, I am far from offering at any Defence for this of mine, though the Enterprize be the same; for I would treat of Philosophy in a manner altogether unphilosophical, and have endeavoured to bring it to a Point not too rough and harsh for the Capacity of the Numbers, nor too light and trivial for the Learned. But if they should say to me as they did to Cicero, that this Work is not at all proper for the Learned, nor would it instruct the rest of the World, who are careless of Knowledge; far be it from me to answer as Cicero did, who, perhaps, in searching for a middle way to Philosophy, such as would improve every Understanding, I have taken that which possibly will be advantageous to none: It is very hard to keep to a Medium, and I believe I shall scarce take the pains to search a second Method to please. And if it happen that this Book should be read, I advertise those that have some Knowledge in Philosophy, that I have not pretended to instruct, but to divert them, in presenting to them in a more agreeable manner, that which they already know solidly: And I also advertise those to whom this Subject is new, that I believe it will at once instruct and please them: The Knowing will act, contrary to my Intentions, if they seek only Profit; and the rest, if they seek only Pleasure.
I will not amuse my self in telling you, that I have taken out of Philosophy the matter the most capable of inspiring a Curiosity; for in my Opinion, we ought to seek no greater Interest, than to know how this World which we inhabit, is made, and that there are other Worlds that resemble it, and that are inhabited as well as this: After all, let those that please, give themselves the trouble of finding out this Truth, but I am sure they will not do it in Complaisance to my Book: Those that have any Thoughts to lose, may cast them away here; but all People are not in a Condition, you will say, to make such an unprofitable Expence of Time.
In this Discourse I have introduced a fair Lady to be instructed in Philosophy, which, till now, never heard any speak of it; imagining, by this Fiction, I shall render my Work more agreeable, and to encourage the fair Sex (who lose so much time at their Toylets in a less charming Study) by the Example of a Lady who had no supernatural Character, and who never goes beyond the Bounds of a Person who has no Tincture of Learning, and yet understands all that is told her, and retains all the Notions of Tourbillions and Worlds, without Confusion: And why should this imaginary Lady have the Precedency of all the rest of her delicate Sex? Or do they believe they are not as capable of conceiving that which she learned with so much Facility?
The truth is, Madam the Marquiese applies her self to this Knowledge; but what is this Application? It is not to penetrate by force of Meditation, into a thing that is obscure in it self, or any thing that is obscurely explained; 'tis only to read, and to represent to your selves at the same time what you read, and to form some Image of it that may be clear and free from perplexing Difficulties. I ask of the Ladies (for this System) but the same Attention that they must give the Princess of Cleve, if they would follow the Intrigue, and find out the Beauties of it; though the truth is, that the Idea's of this Book are not so familiar to the most part of Ladies, as those of the Princess of Cleve; but they are not more obscure, than those of that Novel, and yet they need not think above twice at most, and they will be capable of taking a true Measure, and having a just Sense of the whole.
I do not pretend to take a System in the Air, without a Foundation, but I have made use of true Philosophical Reasons; and of those, employed as many as are necessary; and, as it happily falls out, the Notions of Philosophy upon this Subject are pleasant; and at the same time that they satisfie the Reason, they content the Imagination with a Prospect as agreeable, as if they had been made on purpose to entertain it.
Where I found some pieces not altogether so diverting as I wish'd, I gave them Foreign Ornaments: Virgil made use of the same Method in his Georgicks, where he adorned his Subject (of it self altogether dull) with several Disgressions, and very often agreeably. Ovid himself has done as much in his Art of Loving, though the Foundation of his Theme was infinitely more agreeable than any thing that could be mixed with it; therefore it is to be supposed, he imagined it would be tiresome, always to treat of one and the same thing, though it was of Gallantry: But for my part, I, who have much more need of the Assistance of Disgression, have, notwithstanding, made use of them very frugally: I have authorized them by the Liberty of natural Conversation, and have put them but in those places where I thought every body would be glad to find them; I have put the greatest part of them in the beginning of my Work, because the Mind will not be then so well accustomed to the principal Idea's that I present. In fine, I have taken them from the Subject it self, or, at least, approaching to it.
I would not have any Imagination of the Inhabitants of the Worlds that are entirely fabulous, but have endeavoured to relate only that which might be thought most reasonable; and the Visions themselves that I have added, have something of a real Foundation in them; the True and the False are here mixed, but they always are very easie to be distinguished; yet I do not undertake to justifie a Composure so fantastical: This is the most important Point of this Work, and 'tis this only that I cannot give a Reason for; but the publick Censure will inform me, what I ought to think of this Design.
There remains no more for me to say in this Preface, but to speak to one sort of People, who, perhaps, will be the most difficult to content (and yet I have very good Reasons to give them, but, possibly, such as they will not take for current Pay, unless they appear to them to be good;) and these are the scrupulous Persons, who may imagine, that in regard of Religion, there may be danger in placing Inhabitants any where, but on this Earth; but I have had a Respect, even to the most delicate Niceties of Religion, and would not be guilty of any thing that should shock it in a publick Work, though that Care were contrary to my Opinion. But that which will surprize you is, that Religion is not at all concerned in this System, where I fill an infinite number of Worlds with Inhabitants; and you need only reform and clear one Error of the Imagination: But when I shall tell you the Moon is inhabited, you presently represent to your Fancy Men made as we are; and if you are a little of the Theologician, you will then be presently full of Difficulties: The Posterity of Adam could not possibly extend to the Moon, nor send Colonies into that Country; then they are not the Sons of Adam: And that would be a great perplexing Point in Theology, to imagine there should be Men, and those not to descend from Adam; there is no need of saying any more, all the Difficulties are reduced to that, and the Arguments we ought to employ in a tedious Explanation, are too worthy of Gravity to be put into this Book, though perhaps I could answer solidly enough to their Objections, if I undertook it; but 'tis certain, I have no need of answering them; let the Men in the Moon do it, who are only concern'd; for 'tis they that put the Men there, I only put Inhabitants, which, perhaps, are not Men. What are they then? 'Tis not that I have seen them, that I speak of them; yet do not imagine that I design, (by saying there are no Men in the Moon) to evade your Objections, but you shall see, that 'tis impossible (according to the Idea's that I have of the infinite Diversity that Nature ought to use in her Works) that there can be none. This Idea governs all the Book, and it cannot be confuted by any Philosopher; therefore I believe I shall meet with no Objection from any, but those who speak of these Entertainments, without having read them. But is this Reason enough for me to depend on? No, 'tis rather a sufficient Reason for me to fear, that this Objection will be often urged in several places.