The Discovery of a World in the Moone | Page 5

with cups, then you thinke the Moone to be troubled with charmes."
And for this reason also did Maximus a Bishop,[1] write a Homily against it, wherein hee shewed the absurditie of that foolish superstition. I remember, that Ludovicus Uives relates a more ridiculous story of a people that imprisoned an Asse for drinking up the Moone, whose image appearing in the water was covered with a cloud, as the Asse was drinking, for which the poore beast was afterward brought to the barre to receive a sentence according to his deserts, where the grave Senate being set to examine the matter, one of the Counsell (perhaps wiser than the rest) rises up, and out of his deepe judgement, thinkes it not fit that their Towne should lose its Moone, but that rather the Asse should be cut up, and that taken out of him, which sentence being approved by the rest of those Politicians, as the subtillest way for the conclusion of the matter was accordingly performed. But whether this tale were true or no I will not question, however there is absurdity enough in that former custome of the ancients, that may confirme the truth to be proved, and plainly declare the insufficiency of common opinion to adde true worth or estimation unto any thing. So that from that which I have said may be gathered thus much.
[Sidenote 1: Turinens. Episc.]
1. That a new truth may seeme absurd and impossible not onely to the vulgar, but to those also who are otherwise wise men, and excellent schollers; and hence it will follow, that every new thing which seemes to oppose common Principles is not presently to be rejected, but rather to be pry'd into with a diligent enquiry, since there are many things which are yet hid from us, and reserv'd for future discovery.
2. That it is not the commonnesse of an opinion that can priviledge it for a truth, the wrong way is sometime a well beaten path, whereas the right way (especially to hidden truths) may bee lesse trodden and more obscure.
True indeed, the strangeness of this opinion will detract much from its credit; but yet we should know that nothing is in its selfe strange, since every naturall effect has an equall dependance upon its cause, and with the like necessity doth follow from it, so that 'tis our ignorance which makes things appeare so, and hence it comes to passe that many more evident truths seeme incredible to such who know not the causes of things: you may as soone perswade some Country peasants that the Moone is made of greene Cheese (as wee say) as that 'tis bigger than his Cart-wheele, since both seeme equally to contradict his sight, and hee has not reason enough to leade him farther than his senses. Nay, suppose (saith Plutarch) a Philosopher should be educated in such a secret place, where hee might not see either Sea or River, and afterwards should be brought out where one might shew him the great Ocean telling him the quality of that water, that it is blackish, salt, and not potable, and yet there were many vast creatures of all formes living in it, which make use of the water as wee doe of the aire, questionlesse he would laugh at all this, as being monstrous lies & fables, without any colour of truth. Just so will this truth which I now deliver appeare unto others; because we never dreamt of any such matter as a world in the Moone, because the state of that place hath as yet been vailed from our knowledge, therefore wee can scarcely assent to any such matter. Things are very hardly received which are altogether strange to our thoughts and our senses. The soule may with lesse difficulty be brought to believe any absurdity, when as it has formerly beene acquainted with some colours and probabilities for it, but when a new, and an unheard of truth shall come before it, though it have good grounds and reasons, yet the understanding is afraid of it as a stranger, and dares not admit it into its beliefe without a great deale of reluctancy and tryall. And besides things that are not manifested to the senses, are not assented unto without some labour of mind, some travaile and discourse of the understanding, and many lazie soules had rather quietly repose themselves in an easie errour, then take paines to search out the truth. The strangenesse then of this opinion which I now deliver will be a great hinderance to its beliefe, but this is not to be respected by reason it cannot bee helped. I have stood the longer in the Preface, because that prejudice which the meere title of the booke may beget cannot easily be