Philosophical Letters: or, modest Reflections upon some Opinions in Natural Philosophy. Duchess of Margaret Cavendish Newcastle
if I find my self in any, or defend them as rationally as I can, if it be but done justly and honestly, without deceit, spight, or malice; for I cannot chuse but acquaint you, Noble Readers, I have been informed, that if I should be answered in my Writings, it would be done rather under the name and cover of a Woman, then of a Man, the reason is, because no man dare or will set his name to the contradiction of a Lady; and to confirm you the better herein, there has one Chapter of my Book called The Worlds Olio, treating of a Monastical Life, been answer'd already in a little Pamphlet, under the name of a woman, although she did little towards it; wherefore it being a Hermaphroditical Book, I judged it not worthy taking notice of. The like shall I do to any other that will answer this present work of mine, or contradict my opinions indirectly with fraud and deceit. But I cannot conceive why it should be a disgrace to any man to maintain his own or others opinions against a woman, so it be done with respect and civility; but to become a cheat by dissembling, and quit the Breeches for a Petticoat, meerly out of spight and malice, is base, and not fit for the honour of a man, or the masculine sex. Besides, it will easily be known; for a Philosopher or Philosopheress is not produced on a sudden. Wherefore, although I do not care, nor fear contradiction, yet I desire it may be done without fraud or deceit, spight and malice; and then I shall be ready to defend my opinions the best I can, whilest I live, and after I am dead, I hope those that are just and honorable will also defend me from all sophistry, malice, spight and envy, for which Heaven will bless them. In the mean time, Worthy Readers, I should rejoyce to see that my Works are acceptable to you, for if you be not partial, you will easily pardon those faults you find, when you do consider both my sex and breeding; for which favour and justice, I shall always remain,
Your most obliged Servant,
M. N.
Philosophical Letters.
SECT. I.
I.
MADAM,
You have been pleased to send me the Works of four Famous and Learned Authors, to wit, of two most Famous Philosophers of our Age, Des Cartes, and Hobbs, and of that Learned Philosopher and Divine Dr. More, as also of that Famous Physician and Chymist Van Helmont. Which Works you have sent me not onely to peruse, but also to give my judgment of them, and to send you word by the usual way of our Correspondence, which is by Letters, how far, and wherein I do dissent from these Famous Authors, their Opinions in Natural Philosophy. To tell you truly, Madam, your Commands did at first much affright me, for it did appear, as if you had commanded me to get upon a high Rock, and fling my self into the Sea, where neither a Ship, nor a Plank, nor any kind of help was near to rescue me, and save my life; but that I was forced to sink, by reason I cannot swim: So I having no Learning nor Art to assist me in this dangerous undertaking, thought, I must of necessity perish under the rough censures of my Readers, and be not onely accounted a fool for my labour, but a vain and presumptuous person, to undertake things surpassing the ability of my performance; but on the other side I considered first, that those Worthy Authors, were they my censurers, would not deny me the same liberty they take themselves; which is, that I may dissent from their Opinions, as well as they dissent from others, and from amongst themselves: And if I should express more Vanity then Wit, more Ignorance then Knowledg, more Folly then Discretion, it being according to the Nature of our Sex, I hoped that my Masculine Readers would civilly excuse me, and my Female Readers could not justly condemn me. Next I considered with my self, that it would be a great advantage for my Book called Philosophical Opinions, as to make it more perspicuous and intelligible by the opposition of other Opinions, since two opposite things placed near each other, are the better discerned; for I must confess, that when I did put forth my Philosophical Work at first, I was not so well skilled in the Terms or Expressions usual in Natural Philosophy; and therefore for want of their knowledg, I could not declare my meaning so plainly and clearly as I ought to have done, which may be a sufficient argument to my Readers, that I have not read heretofore any Natural Philosophers, and taken some Light from them; but that my Opinions did meerly issue from the Fountain of my own Brain, without any other help or assistance. Wherefore since for want of proper Expressions, my named Book of Philosophy was accused of obscurity and intricacy, I thought your Commands would be a means to explain and clear it the better, although not by an Artificial way, as by Logical Arguments or Mathematical Demonstrations, yet by expressing my Sense and Meaning more properly and clearly then I have done heretofore: But the chief reason of all was, the Authority of your Command, which did work so powerfully with me, that I could not resist, although it were to the disgrace of my own judgment and wit; and therefore I am fully resolved now to go on as far, and as well as the Natural strength of my Reason will reach: But since neither the strength of my Body, nor of my understanding, or wit, is able to mark every line, or every word of their works, and to argue upon them, I shall onely pick out the ground Opinions of the aforementioned Authors, and those which do directly dissent from mine, upon which I intend to make some few Reflections, according to the ability of my Reason; and I shall meerly go upon the bare Ground of Natural Philosophy, and not mix Divinity with it, as many Philosophers use to do, except it be in those places, where I am forced by the Authors Arguments to reflect upon it, which yet shall be rather with an expression of my ignorance, then a positive declaration of my opinion or judgment thereof; for I think it not onely an absurdity, but an injury to the holy Profession of Divinity to draw her to the Proofs in Natural Philosophy; wherefore I shall strictly follow the Guidance of Natural Reason, and keep to my own ground and Principles as much as I can; which that I may perform the better, I humbly desire the help and assistance of your Favour, that according to that real and intire Affection you bear to me, you would be pleased to tell me unfeignedly, if I should chance to err or contradict but the least probability of truth in any thing; for I honor Truth so much, as I bow down to its shadow with the greatest respect and reverence; and I esteem those persons most, that love and honor Truth with the same zeal and fervor, whether they be Ancient or Modern Writers.
Thus, Madam, although I am destitute of the help of Arts, yet being supported by your Favour and wise Directions, I shall not fear any smiles of scorn, or words of reproach; for I am confident you will defend me against all the mischievous and poisonous Teeth of malicious detractors. I shall besides, implore the assistance of the Sacred Church, and the Learned Schools, to take me into their Protection, and shelter my weak endeavours: For though I am but an ignorant and simple Woman, yet I am their devoted and honest Servant, who shall never quit the respect and honor due to them, but live and die theirs, as also,
MADAM,
Your Ladiships
humble and faithful Servant.
M. N.
II.
MADAM,
Before I begin my Reflections upon the Opinions of those Authors you sent me, I will answer first your Objection concerning the Ground of my Philosophy, which is Infinite Matter: For you were pleased to mention, That you could not well apprehend, how it was possible, that many Infinites could be contained in one Infinite, since one Infinite takes up all Place Imaginary, leaving no room for any other; Also, if one Infinite should be contained in an other Infinite, that which contains, must of necessity be bigger then that which is contained, whereby the Nater of Infinite would be lost; as having no bigger nor less, but being of an Infinite quantity.
First of all, Madam, there is no such thing as All in Infinite, nor any