HAving often read over thy Works, and considered with my self the mighty Reputati­on of thy Learning, wherewith the whole Universe is filled; I am astonish­ed at the unconceivable Activity of thy Wit, which in an imperial and uncon­troulable manner extends it self over all the works of Nature, searches into her most secret and abstruse Recesses, and like an Universal Intelligence, seems a­lone to actuate the whole World of Phi­losophy. How much, and upon what accounts Aristotle himself stands Indeb­ted to thee, thy very Detractors in spight of all their Envy are forced to acknowledge. And for what Advan­tage [Page 2] I in particular have received by Thy Writings, let this plain Confessi­on thereof be accounted by thee for a Testimony of my Gratitude, that I owe all the Reputation for Philosophy that I have in these Parts, to the sole Influence of thy Spirit and Genius. Thou seemest in all thy Discoveries to have some particular Inspirations, and Nature appears to have singled thee out as a Subject whereon she would be lavish in the Bounty of her Favours. Thou art admitted to a particular Inti­macy, and hast been able to trace her through all her windings and turnings, and discerned her naked in her bare and simple form.

Proceed therefore, most Noble A­verroes, to imitate that Heaven from whence thou hast derived thy Know­ledge in the further communication of the Rays thereof to Mankind. And since I have been honoured with some acquaintance of thy Thoughts, conti­nue to instruct me yet more fully in the Mysteries of Philosophy. I find by the [Page 3] Writings of the Physicians and Philoso­phers of these times, that they make the Menstrum, as they call it, whereby both Appetite is provoked, and Food in the Stomach is digested, to be a certain Acid Juice or Humour in the Stomach, that by vertue of its Acidity or Acrimo­nious quality only, hath power to sepa­rate and concoct the Food, which in­deed is a Notion I could never digest. [...] intreat therefore, thou wouldest send [...]hy Opinion of this Operation of Na­ [...]ure in Writing by this Messenger, whom I have ordered to stay at Cordu­ [...]a till thy leisure shall allow thee op­ [...]ortunity of doing it. Farewel.

Dated Athens, 1149.

I Had been better pleased with your Letter, if you had been more spa­ring of your Complements: As to the Opinion the World hath of me, I take it in good part, though 'tis a thing I shall never endeavour after, always ha­ving in chace a far Nobler and Richer Prize than publick Fame, even Truth it self. This is the mark I aim at, and as oft as I hit the white here, I am as proud of the success as he that has Con­quered a Kingdom. From my Youth my Studies bent that way, and the greatest Difficulty I ever met with, was to subdue in me those prejudices that I conceived from the Authority of common Consent and Belief. I ap­prove your dislike of the Vulgar Noti­on of the Menstrum well enough, only I could wish you had at the same time [Page 5] annexed your Reasons, which since you have omitted, I will endeavour by what I shall suggest to confirm and set­tle your Judgment in that Point, and if I can possibly assign the true reason of what you enquire after. There are somethings unalterably to be believed upon the sole Credit and Authority of their Tradition, withal being of such a Nature as no humane Inquisition can arrive at any further knowledge of. Such are the Mysteries of our Religion, concerning which we will endure no dispute, our holy Prophet Mahomet, the prime Favourite of Heaven, having gi­ven his Word for the Truth thereof. But in Philosophy we are left to a lar­ger Latitude, like those of our Coun­trymen, whom they call wild; we are obliged to the Authority of no Person, but at Liberty to pick and chuse, change and resettle our Opinion as oft as our Reason directs; as a Ship that has the Port in view, shall notwithstanding by reason of a contrary Wind be forced to tack and shift her Sails a great many [Page 6] times before she reach the Haven. Let us therefore, Metrodorus, launch forth boldly into this part of the Sea of Na­ture, and try what Discoveries we can make beyond the experience of for­mer Adventurers. They indeed, as thou sayest, affirm the Menstrum to be an Acid Juice in the Stomach, which by Virtue of that quality only hath power of provoking Appetites, and procuring Digestion. How this No­tion came to be generally embraced, I cannot tell, but to me there's nothing in Nature appears more monstrous and ridiculous, for were it at all so, we should in some manner or other be made sensible of it: For no sooner is your Meat or Drink descended into the Stomach, but it must of necessity in­corporate with this sharp Liquor, whereby the whole would soon become sharp too, which is indeed contrary to all experience; for if a Man Vomits an hour or two after he has Dined, what he brings up shall be sweet on the taste, and the quality very little altered, ex­cept [Page 7] what he has eaten and drank be of a soure Nature, or his Stomach de­bauch'd and corrupted by sharp Juices. For if the Stomach did naturally gene­rate such a Liquor, we should una­voidably discover it when we were hun­gry by its flux and reflux in the Mouth; let this Menstrum be of what nature it will, it must of necessity be abundantly increased by Fasting. Besides, if it be of an acid or soure quality, how is it possible that our Food, which consists of all natures and tastes should assimu­late it self with this? What a Confusion and Ataxy would be soon felt, to the utter prejudice of the Tone of the Sto­mach and digestive Faculty? The whole frame of Nature in the Micro­cosm would be disordered, Acidity be­ing an extream, will admit but of very few things to accord and agree with it. But this Consideration, above all the rest, doth more and more astonish me: Is it not preposterous to assign that for the cause of any thing, which of its own nature must necessarily work the [Page 8] quite contrary Effect? It is agreed on all hands, That whensoever sharp and soure Juices lodge in the Stomach, they wound Nature in her digestive and attractive Faculties, contract and har­den the Food, whereby it becomes more difficult of Separation and Con­coction, generate Crudities, and con­sequently Obstruct the free Circulation of the Blood and Spirits; inducing a general Heaviness and Indisposition over the whole Body. Sharp Humours beget pricking Pains in the Breast, Gri­pings in the Bowels, sharpness of Urine, Fluxes, Gouts, and an infinite Train of Distempers. If the Complexion be Melancholick, Obstructions and Opila­tions arise, from whence Head-achs proceed, and that Inimical Distemper called Vapours, for which there is no Remedy in Physick, the most available is Temperance and Order. If the Com­plexion be Cholerick they give Fea­vers, Rheumatisms, &c, If Sanguine they cramp Nature in her very Radix by Convulsions, Consumptions, Loss [Page 9] of Appetite. If Phlegmatick they be­get abundance of Crudities and indi­gested Matter, which by certain passa­ges is conveyed from the Stomach to the Lungs, and there becomes con­densed into a white tough Substance that sticks to the Wind-pipe: But when this slimy Matter is generated in great quantities, 'tis attended with ex­cessive Coughs, shortness and difficulty in Breathing, and an unconceivable variety of Evils that make Life it self uneasie, by affecting the whole Micro­cosm with an universal Dyscrasy. More­over, I would fain know to what pur­pose Physicians so frequently prescribe Sweetning Medicines to their Patients. Is it not to abate sharpness of Humours? First in the Stomach; Secondly in the Blood, as Pearl, Egg-shells, Oyster-shells, Crabs-eyes, &c. which in Operation are much alike, viz. To rectifie the Sto­mach, and purifie the Blood. And our Apothecaries can tell you, that they often use Pouder of Oyster-shells with as good success as that of Pearl: I [Page 10] for my part know no reason against it. Therefore, I say, if these and many other Medicines are given to temper and allay sharp and acid Humours, must they not as oft as they are given have a very disastrous Effect upon the Menstrum? If that be, as they tell us, an acid Juice? Why then should sharp­ness and acidity be an Enemy to Na­ture? For I do not see how there can be any natural quality in the Stomach, that is an Enemy to it self; but Experi­ence teacheth, that all extream quali­ties are abominable to Nature in her simple and undepraved state. From all which Considerations it appears, that the Liquor or Menstrum of the Stomach, which Nature hath ordained for the Concoction and Separation of Meats and Drinks, can neither be sharp nor soure, sweet nor bitter, nor salt, nor astringent, nor of any manifest taste or quality, so long as it remains intire and undebauched; and when any of the forementioned qualities are perceived, it is to be taken for granted, that the [Page 11] Stomach is out of Tone, and entring in­to disorder, as will more manifestly be apprehended, when we have taught what the true nature of this Men­strum is.

Dated Corduba, 1149.

I Have already given my Reasons for your dislike of the common Notion of the Menstrum, and having had a freer Communication with the Superiour Powers, since I wrote, whereby I be­lieve the whole System of Nature, as you call it, was revealed to me, I am unwilling to adventure the hazard of my Reputation, in acquainting you with my Thoughts on the present Sub­ject. You know very well the Incon­venience we lye under on account of our Country men. 'Tis true some of [Page 12] our Predecessors have been acquainted with the Jewish History; and there are those alive who think they have done Wonders, both in their Translation and Remarks, and as I am informed, the Christians make use of it to good purpose: But be that as it will, I am sure I may assume a greater Liberty in Philosophy, I am resolved now not to be bound to the Custom of the Schools, not to tye my self up to Art and Fi­gure, but barely attend the Inspiration of our Prophet and his Angels in the Publication of that whereof I shall have the satisfaction, and thou the Bene­fir.

The Menstrum or Liquor of the Sto­mach, hath the nearest affinity and re­semblance of Dew. What Dew is to the Earth, the same is this to the Body of Man: There being as great a ne­cessity of this moist Vapour or Men­strum for the service of the Body, as there is of Dew or Rain to impregnate and assist the Earth in the productions of her Fruits. And as the greater World [Page 13] influenced by the Wisdom of its Divine Creator, and the Operation of the Ele­ments and Celestial Bodies doth gene­rate to it self a proper and suitable Men­strum, viz. The Rains and Dews of Heaven, whereby the whole System of Nature is maintained and made fruit­ful; so it is with the Microcosm or lit­tle World: Man also hath a power gi­ven him by the friendly Courtesie of his Maker to Concoct and Separate the Food in the Stomach by unconceivably fitting it for the Nourishment of the whole Body; and as that Liquor or Menstrum of the greater World, is of a mild, simple Nature, gentle in Opera­tion, and of no apparent and remarka­ble Taste, as is evident from Water it self, which if it were sharp, soure, bit­ter or sweet, &c. could never be a Menstrum suitable to the Nature of Ve­getables, Fruits, Grains, Seeds, &c. whereof there is a wonderful Variety, beyond the Limits of Humane Arith­metick: And it is utterly impossible for a Menstrum, wherein any Humour is [Page 14] predominate, to assimulate it self to such a variety of Qualities. The very same is likewise to be understood of the lesser World Man. So Metrodorus, you may perceive that in a sound, healthy Constitution, the proper Men­strum is in its own Nature an Insipid Liquor, abounding in quantity as the Health and Strength of the Constitu­tion abounds. The principal Seat of its Generation is in the Mouth and Glandulous parts of the Head, and in­creases accordingly proportionable to the free and undisturbed Circulations of the Blood and Spirits; those whose passages are clear from Obstructions, where the Blood and Spirits have a freer and quicker Motion, beget great quan­tities of it, and consequently enjoy a sharper Appetite, and better Digesti­on, are of sound, healthy Complexi­ons, free from Drought and Heat, Vi­vid, Brisk and Lively: On the other hand, if there be any manifest or di­stinct quality discovered, forthwith the Stomach and whole Body is out of or­der, [Page 15] the Appetite becomes blunt and dull, Indispositions and Diseases sud­denly follow: This is sufficiently ob­servable in such who live Temperately, that use to Fast a proper time after they have eaten, till the Food be Concocted, this Liquor in them becomes plentiful, they can eat a good Meal without de­siring Drink, having sufficiency of this Natural Moisture to temper and dis­pose the Food for separation: But In­temperance certainly depraves the Sto­mach, and debauches the Appetite, di­minishes the Menstrum, and converts it into a tough Nature, or some or other of the forementioned qualities, which all are Infallible Indictions of a disor­dered and irregular Constitution. For it is a sure Rule, where the Menstrum is disordered, the whole Body is in dan­ger. You are to Note also, that every Man after due Fasting, hath the great­est quantity of this Liquor, which as soon as he hath eaten doth much abate, the Food, as it were, soaking and drink­ing it up by the heat of the Attractive [Page 16] Faculties, especially if the Food be dry, salt or solid, it requires to be moi­stened and softened by another, where­with Water hath the nearest Affinity, as appears, in that it being drunk after any thing sweet, soure and bitter, or of whatsoever extream quality, still retains its simple and natural Taste: And Experience tells us, those who us'd themselves to drink Water have the sharpest Appetites, and best Di­gestion. Besides, we daily see those that have not this Liquor in such plen­ty, cannot eat so fast, nor swallow so thick as those that have, especially if they eat Bread or dry Food (as I said before) but are continually sipping and drinking to drive it down: From all which we see it is of manifest Ad­vantage to Nature to have a liberal Flux thereof from the Mouth to the Stomach, as being that which princi­pally assists Nature in her other Fun­ctions, and carries along with it un­questionable Symptoms of the state of the Body. Thus I have in some mea­sure, [Page 17] Metrodorus, discovered to you your desire, and shall continue to illu­strate it more fully in my next, when I come to Answer an Objection of our Adversaries against us; Farewel.

Dated, Corduba, 1149.

WEre Friendship like that of o­ther Professions; did it pro­pose a private and personal Advantage in all its undertakings; or did it at one view represent all the Difficulties a Man must engage in doing his Duty, I had either not wrote to you at all, or had desisted now. But to make use of the hazard of my Reputation, for a Testimony of my Affection, I shall proceed to enlarge a little further on the Subject in hand. As the best and truest Knowledge in the World is [Page] founded upon Experience, if rightly understood, so the strongest and most pernicious Errors are derived thence, if Imperfect Essays, and Accidental E­vents are mistaken for it. The Foun­dation of our Adversaries Opinion is laid on this, That generally when Peo­ple Vomit, (though never so soon) after eating or drinking, what they bring up seems to have a taste and fa­vour of another quality than what they received; from whence they conclude, (and that rashly enough) that the disgorged Matter derives its taste from the Menstrum or Liquor in the Stomach which has infected it, and from that Consideration infer a more irrational Consequence, viz. That the Menstrum or Juice of the Stomach must necessari­ly be of the same nature and quality that this Vomited Matter seems to be. This is a meer mistake of Nature's Ope­rations. For be this voided Matter of what taste soever, it [...]annot derive its quality from the proper Menstrum; and if it be ill and unpleasant, it can [Page 19] argue no more than that it proceeds from a corrupted Stomach. For the Stomach being before (by ill habits) depraved, and now by the accession of unagreeable Food disturbed, takes the opportunity to discharge it self (as well as it can) of both its troubles at once, which is so far from giving us a true account of the Menstrum, that it only argues a depravity in the Stomach, chiefly arising from an undue lying of the Food in the Vessels for want of due Concoction and Conveyance, by which means all the sweet and good qualities are drawn forth, and almost nothing out Excrement remains; for of what­ [...]oever quality that be that you make [...]our Meal of, if you Vomit strait after [...]t; what you deliver shall be sweet, or [...]etain the same taste, or be very little [...]ltered, unless there be a manifest dis­order in the Menstrum it self, of which [...]o Person can be ignorant.

The Business of the Menstrum (as we have said before) is to supply the Mouth and Stomach with moisture. [Page] It being of a mild Nature, and gentle Operation, bows and applies it self to all sorts of Meats or Drinks that enter the Body, tempering and incorpora­ting it self with them, and by the power of its pleasant moisture, and the gentle heat of the Stomach, which (whatever some think) is no hotter than our Blood, melts and softens the Mass, whereby the attractive Powers and Faculties of Nature, from all the Parts and Members of the whole Body, Extract all the sweet and wholesome Vertues of the Food, every part draw­ing such proportion of the Juice and Nutriment as is sufficient to supply its wants; but if there be too much Food taken in, then the attractive Faculty is overcome by the Surplus, and abun­dance of Juices, and the Stomach be­comes dull, heavy and indisposed. I am bold to say, Metrodorus, that no­thing is more injurious to the health of the Body than too much Nourishment, too Rich Foods and strong Drinks; the most Simple are most Natural; the [Page 21] great difficulty lyes in finding out the just measure and proportion in quantity and quality. Now when your Meats and Drinks come into the common Bag of the Stomach, as into a Lembeck, where they are all mixed, melted, and dissolved, then the Operative Faculties of Nature separate and divide them in­to divers qualities. First, into a Milky Chyle, whence the attractive Faculty draws forth the Vertue, and sends it in­to the Blood and Spirits. Secondly, in a Phlegmy Liquor, which is white, and conveyed to the Lungs, where it is se­parated again, and one part thereof congealed and hardned, having no o­ther way to void it self, but only by the Windpipe. Those whose Stomachs are foul, do not digest their Food to a requisite degree, send gross and flatu­lent Juices up to the Lungs, begetting Obstructions and Shortness of Breath. For this white Matter, or light frothy Substance, is by the natural heat of the Stomach, coagulated into various Con­sistencies, according to the power of [Page 22] the Heat and Circulations of the Blood and Spirits. In such in whom the heat is potent, and the Circulations free, those gross Juices are contracted into hard Lumps, and Nature sends them up the Windpipe with ease and plea­sure, and casts them forth. But in Phlegmatick Complexions, whose heat is less, and the Circulations of the Blood and Spirits dull and obstructed, this Matter becomes tough and glewy stops the Breast, is the Original of Coughs, shortness of Breath, soreness in the Stomach, &c. Lastly, another part into Excrement, which the Ex­pulsive Faculty drives downwards, and carries off in the Draught; and also in­to thinner Substances, which Nature strains into the Ureters, and expels that way.

The Uses and Benefits of this Noble Liquor are many: without it we could neither chew nor swallow. Neither could the Attractive Powers of Nature perform their Operation in drawing forth the Vertues of the Food, and dis­perse [Page 23] and scatter them into all the Mem­bers and Parts, to the universal Nou­rishment and Welfare of the whole Body. This is that they call an Euscra­sy, a good Habit and Complexion of Body: when this Menstrum performs all its Duties naturally and undisturbedly, then there is a good state of Health, the Complexion is fresh and gay, the Spirits brisk and lively; strength and agility daily increases; in fine, the whole Microcosm is in ease, health and pleasure.

Nay, this Menstrum in its pure and simple Nature does not only promote Digestion, and assist Nature in her in­ternal Works, but also it reaches and extends it self to the Cure of External Wounds and Sores. It is a Practice as Salutiferous as Ancient, to use fasting Spittle for Sore Eyes, and several sorts of Swellings. This is often done with good success, if the Method be conti­nued; that is, if it be often applyed. For it is a constant and repeated Appli­cation that overcomes and cures. I [Page 24] have known a Man, without any Ad­vantage of Book-learning and Lan­guages, that hath done Wonders in the Curing of Deafness, and Distempers in the Ears, to the Amazement of many Learned and Famous Physicians, by the sole aid and vertue of fasting Spit­tle, with a quicker and more certain Effect than any Poultice or Plaister whatever: Dogs, and many Animals, have no other way to Cure most Wounds; and I my self, Metrodorus, have done the same: Which are all in­stances of the Balsamick Vertue of this Menstrum. Bread chewed in the Mouth asswages all Tumors and Inflammati­ons, if worked into a Poultice, and applyed seven or eight times a day, till the Cure be accomplished. So uncon­ceivable is the Excellency of this Liquor, that if the Powerful Vertues of it were vulgarly known, your Common Em­pericks and Chirurgeons would have but very little Practice. In many Cases most People might be their own Doctor, and deliver themselves from a great [Page 25] deal of Expence and Torment. We have in our former Letters said some­what of the Generation of this Liquor. It is generated more or less in all parts of the Body, but especially in the Mouth, and Glandulous Parts of the Head, augmented by the Heat and Motion of the Brain, and the quick and uninterrupted Circulation of the Blood. The more in quantity this Menstrum arises, the sounder and healthier is the Constitution, Respiration is freer and less troubled, and Digestion more ea­sie.

The Proper and most Natural Means of the Generation of it, is Temperance, thin, fine Airs, all manner of mode­rate Exercise in the open Fields, espe­cially by Running Rivers, where the Air is more penetrating, and affords finer Spirits, that occasion brisk and lively Circulations. This is evident from the Constitution of People accu­stomed to such Exercises and Works, they have sharper Appetites, better Digestions, generally exempted from [Page 26] Drougth and Dryness in the Mouth, Obstructions in the Stomach, Asthma's, and other Evil Consequences of a Close and Intemperate way of Living. Meats and Drinks that usually promote and increase it, are those of the most mild and simple Nature, such as plain Wa­ter gruel, Conjieu-gruel made of Rice, &c. Milk-pottage half Water, eaten from February to August; for after Cows are with Calf their Milk is tough and jellious. Bread, Butter, some Cheese, several sorts of Herbs, Roots, Passets, Coco-nuts, Eggs, and other things of a temperate Nature. On the other side, all Salt Meats, strong Drinks, Tobacco, and all other things that are unequal in their Parts, are Ene­mies to consume and dry up this Balsa­mick Liquor. The frequent use of such things beget Feavers and Scorbutick Diseases, as do also all violent Exer­cises, too large Meals, and too long fasting. These do mightily weaken the digestive and attractive Faculties of the Stomach, induce a torpid and lan­guid [Page 27] heaviness over the Members. I­dleness is also an Enemy to it, for those that would have good Blood, fine Spi­rits, strong Limbs, and sharp Appe­tites, must Labour even to Weariness, after which give Nature her due Rest, and Temperance will perfect the work.

Thus, Metrodorus, I have at last re­solved your Doubts in the Matter you desired, and absolved the Nature of the Menstrum according to my best ability. I question not but I have stirr'd up the Choler of some young Physicians of our time, but I matter it not, if I have gi­ven you satisfaction, I have my ends; however, I have done my endeavour.

Dated, Corduba, 1149.

IT is not possible for me, Averroes, to express in words, the great and unaccountable satisfaction I have re­ceived by your Letters, nor have you less honoured me by so Noble a Corre­spondence, than you have enlightned and improved my Understanding, by the Discovery you have made to me of Nature's Secret in the Business of the Menstrum. Methinks the Sun does not with more radiant and powerful heat reflect its Rays from the lofty Moun­tains sides to the humble Valleys, than you have clearly from the height and universality of your Knowledge at once darted into my barren and uncultivated Soul, the more Illustrious Beams of Light and Truth: You were ever, A­verroes, the Subject of my Wonder, but now the Object of my Emulation; [Page 29] nay, it would almost stir my Envy to see the Possession and Monopoly of so much Science in any Person's Hands but yours, who so well know how to use it, and so bountifully to dispence it. And I beseech you, let the Accomplishments of my Desires hitherto, be an Encou­ragement to me of hoping to prevail with you to give my Curiosity some further Satisfaction in the Works of Nature, particularly in this, whether there be any fixt Salts in Vegetables or Animals, according to the common O­pinion of Philosophers and Physicians, which shall be embraced by me with the highest Testimony of Respect and Honour.

Athens, 1149.

IT is not the least Delight I take, to see a Person of your Eminence and Quality so vehemently to aspire and thirst after Truth, besides the Com­placency I have to be able to contribute any thing towards your Noble Endea­vours. I greatly commend your Emu­lation, which can never be unjust, while you have so inestimable and de­sirable a Prize in Chace, the Attain­ment whereof will more illustrate your Name, than all the Trophies and Dig­nities of your Ancestors. In answer then to the Question you sent me, I deny that the Sal-nitral Vertues of things can be fixed; for then there would be no waste or decay: for you must know, that so soon as any Ani­mal, or other thing, arrives to its highest degree of Perfection, those Sal­nitral [Page 31] Vertues or Balsamick Spirits be­come more or less Volatile, according to the Nature and Strength of that thing. Could you by any Art continue and maintain the Oily Vertue, or Sun's quality, in any Animal or Vegetable, so long would that thing remain in full strength and vigour. All Death and Decay arising from the Evaporation of the fine Spirits and Volatile Salts. Take any Herb when 'tis in full force and vertue, dry it a little in the Sun, but not too much, then burn it into Ashes, and from these Ashes you may gather a great quantity of that Matter which the Physicians call fixed Salt. (A­mongst Herbs, Wormwood affords the most by reason of its bitterness and heat.) But if you take the same Herb, and expose it to the Sun and Elements till it becomes light, dry, or like Chaff, till it hath lost its smell and taste, and then burn it, you shall find very little or none of that fixed Salt. There can be no such thing as fixed Salt in any Ve­getable, so long as it remains intire; [Page 32] for if it were there, it were impossible for it to evaporate or fly away; but if you burn this Herb when it is in its full Vertue; the heat and violence of the Fire doth Coagulate or Condense the Volatile Spirits, and Oily Qualities into a fixed Salt, which Effect is to be assign­ed to the meer accidence of the Fire, and nothing else; even as the Balsa­mick or sweet qualities in Spirituous Drinks, by a fierce Fermentation are turned and transmuted into a quite con­trary Nature. By these little Arts Men can change one quality into ano­ther, but for the most part for the worse, viz. They can transmute the Noble Spirits and Vertues into a keen and soure quality, and thence into a fierce Sulphureous Spirit. And also in Vegetables, by the help of Fire capti­vate and fix the fine and Volatile Ver­tues into a sharp standing Salt, and neither the one nor the other can be re­duced to their former state, but by the powerful Operations of the Heavens and Elements, which by their wonder­ful [Page 33] and undiscerned Influence, can change and unfix that that was fixed, so that it becomes Volatile again, so great and admirable is the Power of God in Nature's Works. None of the Chymists Furnaces with their fierce and terrible Fire can unlock the Body of Salt so fixed; if you have any desire to do that, you must hearken to the Voice of Nature, and attend her Mo­tions and Works in her own way. Take your fixed Salt, either of Herbs, Stones, Wood, &c. sow or mix it with the common Earth (it will a­bundantly enrich the Soil▪ and enable it to produce a large and plentiful Crop) and by this means the Fixed will become Volatile again, and is the Life, Power and Vertue of all Vegeta­tion, but in time it will again evapo­rate. There is no fixed Salt in Na­ture, nor made by Art, that this Me­thod will not unlock and unmix, till it becomes a pure, fine, Volatile Spirit, but only the Crude, Unseparate Sea­water-Salt, that we use with our Food, [Page 34] which some affirm passes through us undigested.

The Physical Uses of these fixed Salts are much the same in Operation, as to quality, though they differ in strength and power, according to the Vigour, Heat and Vertue, the Body from whence they are Extracted is endued with. All Salts i [...] their o [...]n Nature are quick, penetrating, and opening, and of ex­cellent use, [...]ng duly compounded with proper Medicines. Of all sorts of Salts, that of Tartar is the best and most Medicinal; for 'tis more subtle and penetrating than any derived from Herbs, &c. And those Physicians that have this by them, have no occa­sion to search for other, let the Disease be what it will.

Thus, Metrodorus, I have over and above answered your Question, both by proving that there can be no fixed Salts really in Animals or Vegetables: And have also given you the true na­ture and use of all fixed Salts Ex­tracted thence by Art. I had thought that by this time I had fulfilled your [Page 35] Request. But another Question, sug­gesting it self, relating to the for­mer, I shall a little trespass on the Li­mits of [...]stolary Confinement, in or­der to offer somewhat by way of Solu­tion to That, and so intirely dismiss the present Subject: Having already af­firmed, that there is very little diffe­rence betwixt fixed Salts, I shall pro­ceed a little further to acquaint you with somewhat of the Nature of Spirits drawn from Wine, Sugar, Fruits, &c. in Physical Operations.

All Spirits, be they drawn from what they will, have, as to quality, one and the same Operation, only weaker or stronger, according to the Nature of the Matter from whence they are Extracted. Being taken in­wardly, they have all, more or less; a hot-penetrating Vertue, and are of good use, if properly administred, viz. now and then as Medicines, but other­wise they become destructive to the natural Heat, and inimical to the Vital Powers; and after a Series of Paralytick Contractions of the Nerves and Sinews, [Page] induce, as their utmost Malignity, Death it self, which consideration ought to have a peculiar place am [...]g those who would make the most [...] a short Life, and not lose the advantage of the most inestimable Blessings the Gods can bestow, even Health it self: When by Burning any Herbs, &c. to Extract its Salt, which by no other Method can be obtained, do not you destroy, or at least change and transmute, all the lively and brisk Volatile Vertues into another quality of a contrary Nature and Effect? The same is to be under­stood of all Vegetations when fermen­ted: And hot strong Spirits drawn from them, are much less Medicinal than fixed Salt, if not partaking of some necessary Qualification.

Therefore as to those forced Spirits of Scurvy grass, &c. which make Men look like so many spotted Leopards, which the publick and scandalously Licensed Quacks and Empericks, toge­ther with their Orvietan, or disguised Mi [...]hrida [...], Aqua S [...]iptica, of which [Page 37] not one knows truly, even the Etymo­logy of the Word, which destroys more than they pretend to Cure, are only to be regarded as so many Cheats put upon Mankind, and a meer Trick for an Impudent Blockhead to get a Penny at the Expence and Hazard of a Life better worth than his own. For I look upon all those Cattle as the Pest and Plague of a Nation, and ought to have the Libera nos fixed over their Door, if ever they deserve to be Own­ers of an House.

But, Metrodorus, for fear I should over-lash, I will quit the Discourse at present, and say somewhat more in my next; wherein setting aside the preju­dices of Education, the common Me­thod of Physicians in the Country, where I at present live, and the Vulgar Opinion of Philosopers, I shall endea­vour, by following my Mistress Nature, to contribute what I can to the satis­factory Curiosity of a Person, I believe so desirous of being acquainted with Truth; Farewel.

Dated Corduba, 1149.

SInce my last I have met with some Occur [...]nces that I think may be of use to you in the Study you are enga­ged in. I am sufficiently acquainted with the Noble Disposition of your Soul, which sets too high a value upon Truth, to l [...] any thing pass by you unexamined, and scorns to despise any thing, meerly because 'tis easie to be had, and at a cheap rate. The true value of things is never lessen'd by their being ordinary and common; for we are yet ignorant of the Nature of that which we most familiarly converse with. How many are the Doubts the Philosophers are perplexed with about the Substance and Operation of their Souls, even whilst they are employing them? And how few, if any, are ac­quainted with the Constitution of their [Page 39] Bodies, whilst they daily carry them a­bout with them, and seem to take so much unnecessary care for them? Were we but better informed of our own Natures, it would conduce much more to the gratifying our Curiosity in the search of Truth, and withal, deliver us from the power of many Accidents that so often surprize and overwhelm us. There would be less need of the Doctor, would every Man become his own Physician, which would very easily be done, could we but maintain a regu­lar observation of the condition and temperament of our Constitutions. Having therefore of late been particu­larly engaged to make some Observati­ons on a Consumptive Person, I shall briefly communicate to you what Me­thods ought to be followed by People afflicted with that Disease, and that ge­nerally only, not entring into a Philosophical Disquisition of its Origine and Cause.

To begin then, The lowest and sim­plest Foods, and smallest Drinks, are [Page 40] most advantageous to such as labour under wasting Distempers. All Spoon Meats made [...] Oat-meal and Water ea­ten with Bread, but without Butter, are proper. Some commend Flower and Water eaten with B [...]ead and Salt two or three times a Week, and Cho­colate made with Water, and only sweetned with Sugar. Sometimes let your Food be mean, and other times rich, for Nature loves Variety; but then remember to eat sparingly: Such People ought to be cautious of visiting the Shades of Venus, which is extream­ly prejudicial, and is perhaps in many the Original of that Distemper. All sorts of strong Liquors are to be avoid­ed, also new Milk, though the Learn­ed do often advise it. Salt is very pro­per in most Foods, it strengthens the Stomach, and procures Appetite. In fine, Temperance is the main thing to be observed, and it is safer to err in qua­lity than quantity, which over-burdens Nature, stagnates the Blood and Hu­mours, and induces a general Ca [...]hexy [Page 41] through the whole Body. It is very wholesom also to walk in the Fields, especally by Running Rivers, where the Air is more fine and spirituous, and more readily penetrates the Body on all sides, wonderfully helping the Cir­culation of the Blood, and facilitating Digestion: Lying alone on Quilts and Flock Beds is beneficial for Consump­tive Persons. Their Cloathing ought to be moderate, rather inclining to thinness, for heat gotten by Exercise is surely most salutiferous. Once a Day let them remember to drink a Pint of good Water, which will cleanse the Vessels of the Stomach, and help Con­coction, the often changing their Cloaths will contribute much to a Cure, provided they take care not to catch Cold. This may be thought a strange Method, but, Metrodorus, I have seen the Power and Vertue of it by Experi­ence: It abundantly refreshes the Spi­rits, enduing them with new Life and Strength, increases the Menstruum of the Stomach, sharpens the Appetite to [Page 42] an high degree, and unconceivably as­sists Nature in several respects.

But because I have touch'd a little upon Milk, I shall give my Opinion of it a little more fully. Milk in its own Nature is a noble▪ healthy Food, but some better than other, according to the disposition of the Cattle from whence 'tis drawn, and the Nature of the Pasturage whereon they feed; from whence arises that great variety in the several forts of Butter and Cheese.

The principal Season of the Year for the eating of Milk, is from the begin­ning of April to the last of July. It is good indeed at all times of the Year, provided the Cows be new Milch; for it is by no means to be eaten after the Cows have taken Bull, for then it be­comes thick, and as it were stagnated, difficult of Concoction, and exceedingly detrimental to wasting People, and natu­rally generates frothy and phlegmatick Juices in the Stomach, which is drawn and attracted by the Lungs; and Na­ture having no other way to disburthen [Page 43] her self of these Crudities, is necessita­ted to send the greatest part up the Windpipe, occasioning Asthma's and Coughs, the foundation of inexplicable Diseases, which discovers of what im­portance 'tis to be very wary in our me­thod of eating and drinking.

I shall, before I finish this Letter, make some Observations that may be useful to several Constitutions, if duly regarded, and then take my leave of you till ano­ther occasion gives me liberty to dis­course further on this Subject. The Phlegmatick ought to eat when they break their fast, Bread, Butter and Cheese, or some other dry Food, and not drink till two or three hours; of whatever you drink let it be of a middle strength. This method will not only Purge by Urine, and open the passages, but beget a brisk Appetite for a Dinner. To eat a Toast and Oyl together, with a draught of good Ale and Beer, is very wholesom; but if the Party inclines to fatness, then walking in the open Air is a good Remedy. It prevents Obstru­ction, [Page 44] and gross Humours and unper­ceivably assists the Operation of Na­ture.

The Sanguine Complexion ought chiefly to desire the most natural, proper sort of Diet, such as simple Water-gruel, which by the innocent simplicity of its Composition tends directly to the quelling and moderating the extravagant motions of the Blood and Spirits, which soon reduce themselves to their intended end, if not excited by the exorbitant power of Imagination. Variety and al­teration in the Administration ought to be observ'd, for Nature is pleas'd not only with a variety of things, because it is compounded of them, but because 'tis conducive to Health. In the Morn­ing 'tis good to be sparing; but after the fourth or fifth hour they may drink a Pint of an Exhilarating Liquor to their very great advantage. The Cho­lerick Complexion requires in the Morn­ing half a Pint of good Water. ( [...]) 'Twas the Theban Poet's Expression, but never the less true; for [Page 45] being his Horace says, Nulla manere diu nec vivere Carmina possunt Quae Scribun­tur aquae potoribus, &c. However true it may be in Poetry, I am sure 'tis false in Point of Health. Let such feed on Water-gruel, or Pap made of Flower, and be cautious of drinking strong Li­quors, yet after Dinner they may drink a Pint of Wine, Beer or Cyder, &c.

If the Disposition be Melancholick, let them take some exhilerating Spoon­meats for a Breakfast drest up with But­ter, Bread, Sugar and Salt. Their Din­ner ought to be much of the same na­ture, for the more they eat thereof, the more it will extend the Vessels of the Stomach and Breast, and quicken the Spirits into a brisk and lively Motion, and withal dispose them to a desire of Mirth and Company, than which no­thing can be a more ready and easie Cure.

Persons of any of the aforesaid Con­stitutions, must beware how they drink strong Liquors in a Morning, which naturally in the best Complexions, create [Page] and excite Fumes in the Brain, and an unremovable Dulness or Lethargy thro' the whole Body. For certainly Spoon­meats accordingly prepared are in the Morning the properest Food, As well on account of their simplicity, which is more agreeable to Nature, as that they are moist, and most easily assimulate themselves with the Crasis of the Sto­mach, and pass handsomly off in U­rine, &c.

But if they are Aged People, they ought to eat that which is easie of Con­coction for the first part of the Day, and after three or four Hours such easie Food as their Stomachs shall desire, but withal sparingly. And if they exceed, let them walk in the open Air, and em­ploy themselves in some Exercise even to Lassitude. This is evident from the Country People, who for the generali­ty enjoy a better state of Health than those who live always in Town, and if any of them miscarry, 'tis to be attri­buted to their Intemperance and Un­skilful [Page 47] using the best and greatest Bles­sings bestow'd on Mankind.

I shall only add this, that two Tem­perate Meals a Day is the best Method to preserve or recover Health. And of Bread, that which is three or four Days old is better, and more Salutiferous than that which is newer, whether it be to recover a lost Appetite, or streng­then a decaying one.

Thus much, Metrodorus, I thought fit to Communicate to you at present, if any thing occurs worthy your Know­ledge, assure your self I shall not be wanting one Post to gratifie your Cu­riosity.

Dated, Corduba, 1149.

A Friend of mine being just upon the point of taking his Journey into Greece, I thought my self obliged to lay hold of this opportunity of Communi­cating some few more of my Thoughts, and recommending a Person to you with whose Conversation I promise my self you will be extreamly delighted; for a finer Understanding, a stronger Judg­ment, and a more bold and happy Ima­gination, I think, are not to be found in any Man alive. But I shall say no more in his behalf, because I would not forestall the Entertainment you are like to meet in his Society and Friendship.

I have for several Days lived wholly upon Herbs, and find them exceeding healthful Food, and perhaps the most connatural and agreeable to the Dispo­sition of Humane Bodies of any thing in [Page 49] the Wo [...]. I would advise that they be always eaten raw, with Oyl, Vine­gar and Salt, with Bread, Butter or Cheefe, for as much as they are of an hotter Nature then, and afford a finer and more delicate Nourishment, and generate less Wind, being far more cleansing than when they are boyled. The boyling of them does, as it were, unlock the Astringent Band of Nature, so that the Liquor in which they are steeped, draws forth and exhales all the warm Sal-nitral Vertues, whereby the Herb becomes crude, and consequently more purging, than raw. Cabbage and Coleworts, being boyl'd and eaten, do not only puff up and swell the Body, and increase windiness in the Bowels, but also generate ill Blood, from whence dangerous Humours and Obstructions do proceed. But if you take a light, hollow Cabbage, or tender Colewort, and eat freely of them, with Oyl, Vi­negar, Salt and Bread, &c. you will find no such Operation; the Effect will be gentle, your Stomach will be warm, [Page] and free fro [...] [...] Wind o [...] [...]welling The like is to [...] o [...] all sorts of eatable Herbs and [...] whi [...] may be fed upon to the gre [...] [...] an [...] advantage of Nature.

I have observed Wind to be almost an Epidermeal Distemper, especially in Aged People: And the best way to dis­appoint and prevent it, i [...] by eating all your solid Food, as Flesh, [...], &c. quite cold, but Spoon-meats may be eaten as warm as the Blood, or some­what warmer: And I do assure you, the constant use of this method, will clear the Head and Stomach from Wind, beget finer Blood, brisker Spi­rits, and cause a lively Circulation of all the Humours, &c.

Cold is another Original of most Di­stempers, which proceeds generally from an irregular Intemperance in Diet, Exercise, or Coition; thence arise Fumes and Vapours into the He [...]d, Wind in the Stomach, Obstructions and Opilations in the Breast and Lungs, which can no o­therwise be prevented than by observing [Page 51] a due and sober moderation in Eating, Drinking and Exercising. And hence it is, that oftentimes, though there be no downright Sickness, yet Persons find in themselves a general Indisposition, they have little or no Appetite, are hot and uneasie. In such cases a gentle Purge or [...] may be good; but a proper method in Meats and Drinks, will give Nature the best and quickest Relief, in regard Repletion, Intemperance, and an over-abounding Nourishment, are the Foundations of most Distempers. A due Fasting therefore is very benefi­cial. Abstinence is good at all times, but especially in Sickness; for when Nature hath lost her way, the motion of the Blood and Spirits are interrupted, the Stomach is foul, the Attractive, Di­gestive and Retentive Faculties are de­prav'd of their Natural Power, the Pa­late disorder'd, the Qualities in conten­tion one with another, like Parties in an ill-govern'd State. What madness is it to force this miserable Creature to swallow down the Inhumane Doctor's [Page] nasty Pills, [...] [...]renches, Cordi­als, Jul [...] and [...], when the Cur [...] [...]ight abundantly better, with more Ease, and less Charge, be effe­ctually Accompl [...]sht. The Indian Phy­sicians did strictly forbid this Abomina­ble Practice: And the Wise Brachmans [...]d Bannians do in all such cases advise Fasting, and [...] their Patients to take very little, if any thing, besides Con­jieu, which is nothing but Water and Rice boiled together, which Liquor the Sick constantly drin [...] they adm [...] not of any sor [...] of Fruit, [...], Cur­rans, and interdict the use of all sorts of Spice, as permcious to [...]e Stomach, by reason that they heat the Blood, and are hard of Digestion. But what shall we say? These are so inveterate by Custom, and strengthened by Interest, that it is hardly to be expected that Reason shou'd convince the worst part of Mankind.

Thus, Metrodorus, you see the Va­nity of an old Man, who had at any time rather be thought Impertinent [Page 53] than Ungrateful, which has been the only reason of venturing thus far on this Subie [...]t. If the Gods give Life and Leisure to write to you again, you shall have an Account of the Opinions and Prescriptions of a certain sort of People to whom a greater Respect is due than to my self. It hath been my Folly to venture hitherto, who am look'd upon as an Infidel where I live, and am a­lone beholden to the favourable Opini­on of some Persons (who have sur­mounted the little difficulties of Preju­dice and common Education, and by their own single Vertue establish'd to themselves a Character above the com­mon Level) for all the Reputation I possess. For to deal plainly with you, my Friends have better Sentiments of me than I dare own, and such as would make me blush, but that I have Learnt the difference betwixt Affection and Flattery. Farewel.

Dated, Corduba, 1150.

HAving of late had some Respite from Business, I remembred my Promise to you, which I have at last performed. I have here sent you an account of the Practice of the Indian Brachmans. They are a sort of Philo­sophers, for whom I have ever had a great Esteem, for as much as I have observed them very nearly to follow Nature in most of her Prescriptions. A Method that I highly Approve, and shall therefore Recommend to you some Observations of theirs, perhaps not un­worthy your Meditation.

First then, for the Method they use with their Women, during the time of their Impregnation, Lying in, and giv­ing Suck.

Their First Precept is, That they be very Exact and Punctual as to the quantity and quality of their Food, and [Page 55] that they drink nothing but pure Wa­ter as it comes from the Spring.

They command them to eat at set Meals, viz. about Eight in the Morn­ing, and Four in the Afternoon: For when the Worlds great Eye the Sun, that Centre of Heat, hath mounted the Meridian, they command all Labour­ing People to rest and abstain from eat­ing and drinking, especially Women with Child. For that the Sun does forcibly open the passages of Nature, exhaling the Spirituous Vertues, from whence proceed Wind and Vapours, &c. but about Four Afternoon they allow a greater Liberty for a full Meal, for the Evening being cool, they have a considerable time to digest their Food, the greatest part of that time being al­lotted for Rest.

They likewise advise a due Fasting, and at some times to abate in the qua­lity, and at others increase it again. Also to give Nature that which is most like her self, viz. variety of Foods, but this at several Meals, and not all at one [Page 56] time, seeing that the Humane Nature is allied to all things, and compounded of Variety.

On the other hand, they affirm, That a due Abstinence infinitely con­duces to an healthy and happy Life. It fines the Spirits▪ cleanseth the passages, frees the Circu [...]tions from gross Mat­ter and Obstructions, confirms the Fa­culties of the Mind, rendring them fit for the Contemp [...]ation of Wisdom and Vertue.

They command their Women to La­bour and Exercise gently, Morning and Afternoon, in regard that it will contribute as much to their Off-springs Health as their own, and deliver them from the trouble of all Windy Diseases and Vapours, with which many Wo­men are so extreamly afflicted.

They Recommend Silence to their Women, as a Noble Vertue: It makes the Mind sedate, grave, and thinking, strengthening all the Powers thereof, whereby they become more conside­rate, and better able to endure the In­conveniences [Page 57] they may meet with. For the Spirits of Women are naturally more Volatile than those of Men; so that much Talking doth spend and wast them, weaken the whole Constitution, and beget swelling, angry Humours, equally prejudicial to the Child, as to the Mother. For there is an extraor­dinary Sympathy between them, upon which account the greater care is to be taken.

They also commend Chearfulness, a Pleasantness both of Mind and Manners, to their Women, for they affirm the Composition of the Elements in Wo­men are of a more fine and softer Na­ture than in Men, for which cause they are more subjected to Passions, apter to Love or Hate, and consequently soon­er, and more deeply wounded both in Mind and Body. Wherefore their Priests teach them several Divine and Moral Songs, Hymns of Praise, &c. Believing that Musick hath a certain se­cret power of moderating and compo­sing the Pathetick Motions of the Soul, [Page 58] rendring the Mind more equal in their Operations.

If any of their Women chance to have [...] swelled [...]r [...]sts or Tumors, they r [...]ach them to make this following Po [...]tice, which they esteem to have an Universal Tendency and Effect. Viz. Ta [...] Rice and boil it in Water, and when it becomes thick and soft, they take a bitter Herb called (Tantaraboys) cut it small, and mix it with the Rice, adding to a Quart of this Two Ounces of good Sugar, and apply it to the Sore Ten or Twelve times in Twenty-four Hours, which gives Ease the first time, and in a few Days heals the Distemper. They have a great Opinion of Sugar, taking it to be one of the greatest Bal­sams in the World, if mixed with pro­per Ingredients, and will often apply it alone to Cuts, Sores and Wounds.

When the Brachmans do administer any Inward Medicines, they do it all by Numbers, affirming, That God hath made all things by Number, Weight and Measure.

[Page 59] Thus you see, Metrodorus, I have hinted a few Observations of the Brach­mans in reference to their Women, I shall only subjoin somewhat concern­ing their Method of Educating their Children, and so endeavour to bring this Letter to a Period.

The first Thing they suggest and in­sinuate into their Children, after they can speak, is, That God hath Endued Mankind with Three Demons or Spi­rits, that like Three Kings make War, and are in continual strife who shall ob­tain the Dominion over the whole Bo­dy, which they properly call an Inward Warfare. The first Spirit is of the Na­ture of that Great Celestial Body called Saturn, from whence Originally pro­ceed Avarice, Calumny, Malice, Pride, Envy, Violence, &c. But from the second Spirit or Demon comes Love, Pity, Mercy, Compassion, &c. as also Temperance, Chastity, Sobriety and Philosophy. And from the third pro­ceed mixed Thoughts, various and wanton Discourses, Laughters and Mer­riment, [Page 60] and all that is called Phantasti­cal.

They labour hard to make their Chil­dren understand the Nature and Opera­tion of each of them, that they may be sensible which hath the reigning and predominant power in them.

They call the second Spirit the good Demon, and with great earnestness in­culcate to their Children, that they should be Governed by its Dictates, and observe its Directions.

They teach them, that it was from this good Angel that their Seers and Holy Men received the Law of Inno­cence. They inform them, that it is a great Blessing, and a Token of being a particular Favourite of Heaven, to a­void Violence and Oppression, especial­ly towards those Inferiour Creatures that cannot defend or help themselves. That the greater part of Mankind are govern'd by the Counsels of the other Demons, from whence proceed Wars, Murder, Destruction, and all manner of Mischief.

[Page 61] From Three Years old to Seven they Instruct them in the Precepts of Mora­l [...] setting before them the Excellence o [...] [...]ertue, and the Reason of their Du­ty. Above all things, they commend to them a strict and severe Justice, which they never depart from; for these Instructions are so early graffed in them, and so plainly represented to [...]em, that they become, as it were, incorporate, and grow up along with them, insomuch that they are no lon­ger Moral Precepts, but have in them the force of Nature.

They also very Vehemently and Pa­thetically set before them the Ugliness of an Idle Life. Nay, they say, Idle­ness is inconsistent with Life, for Life in the very Expression implies Activity and Motion. They greatly commend to them moderate Labour and Exercise, and frequently put them upon the Pra­ctice of the same, even in their very tender Age. They are very Exact in teaching them the Art of Numbring, and acquaint them with the Method [Page] of God's Works [...] Worlds; viz. The Heavens, Star [...] and Elements, the Amazing Varieties [...], Vegetations and Minerals; how they were all made, and are wonderfully sustained by the Invincible Power of the Omnipotent Creator. They teach them the Motions of the Celestial Bo­dies, their Courses and Distances, Po­stures, and Configurations, and Influ­ences▪ [...], they keep them conti­nually [...] in what either Em­ploys their Understanding, or Improves their Manners, always accustoming them to the Exercise of Patience, and the E [...]rance of Hardship.

Having therefore such an Early Edu­cation, and continually before their Eyes the Examples of their Parents and Associates, the Notions of these Truths do, a [...] it were, enter into their very Natures by repeated habits, that no­thing can remove them▪ Having been Instructed that every word in their Law proceeds from God, and at the same time, having imbibed a true Appre­hension [Page 63] of the Excellency and Justice of that [...]eing, they look upon it as his positive [...]ommand, and dare not dis­obey. Thus a [...] Esteem of their Law is planted in them, that no Avocations of Business, nay, nothing but invin­cible Necessity can exempt them from a punctual compliance with the same.

I shall here insert one passage of their nice exactness to the Rules of their Law. It is held Sacred amongst them to keep themselves undefiled from any thing they think unclean, and if such an Accident happen, they a [...] compell'd to repair to a certain pla [...] of Purgation, where they are to undergo all the Discipline of that My­stery, before they must enter on their Bus [...]ess. Some of that Religion, who were Factors, came to Surat to Buy up a Commodity to be Transported into Persia. The Europeans having no­tic [...] thereof, and knowing the Obliga­tion these People lay under, one of their Merchants came near the Place where they sat, and unawares took off [Page 64] one of his [...] ▪ and touched them. Immediately [...] great▪Cry was heard, for the [...] [...]ound them­selves polluted, [...]nd [...] forced to leave their Business; [...] to the Place of Purgation, to the designed Satisfacti­on of the European Merchant.

If any of their Princes at any time desire their Daughters for Concu­bines, they lo [...]e their Longing, for they will submit to the Severest Tor­tures rather than break their Vow. They are never to be Engaged in the Armies of their Kings, for as much as they abominate all manner of Vio­lence, &c. Nor can they ever be pre­vail'd with to become Servants, being extreamly Jealous of their Original Liberty. In all Revolutions of States they are free, and enjoy under all Go­vernments an undisturbed Exercise of their Religion▪ on account of their Peaceable Deportment. They abhor all strong Liquors, their most customa­ry Drink is Water. They lye upon hard Quilts; oftentimes on the bare [Page 65] Ground. They neither Invade nor Covet any Man's Property, they are tenacious of the Customs of their An­cestors, and remain secure in the Sa­tisfaction of their own Vertue and In­tegrity.

Dated, Corduba, 1150.

THere is one thing more that will [...] me with Matter for ano­ther Letter, and that is, Their Opini­on of the Transmigration of Souls, which shall be the last concerning these People that I shall trouble you with hoping that my over-forwardness in this matter, shall be understood as an Evidence of my Willingness to embrace any Occasion of signifying the Respect I bear to a Person of your Character, and [...] Lover of Vertue.

All our Philosophers and Seers, both Indians and others, do firmly believe, That God hath made Man in his own Image or Likeness; which all acknow­ledge, but few have so well considered it as they ought: And that Man does contain the Principles and Properties [Page 67] of all things Corporeal and Incorporeal; Also▪ [...] [...]e is endued with an Elemen­ta [...] [...] [...]pable Body, which Body is [...], enlivened or informed by an Et [...]rial Spirit, and so answers to the great Body of this World, from whence the same is taken, and therefore is an Abridgment or Epitomy thereof. And as he does contain all the true Pro­perties of the gross Elements, viz. Earth, Air and Water, that nourish and sustain the Body; He has also the Principle of Fire and Light, that is, an Immortal Soul and Spirit, which gives Life and Motion to the Body of Flesh, and answers to the Soul of the great World, or that mighty Spirit, which is the Moving and Vivifying, and most wonderfully Creative and Conservative Power in this vast System of Things, which we call the World; and which does preserve and maintain every part thereof in Beauty, Splendor and Har­mony. Now in this Illustrious Estate, Man was Created, and in him all Forms, Qualities and Powers, stood [Page 68] in equal Weight and Measure▪ and if Man had continued in this [...] then he would have imitated his [...] in all well-doing, and Governed all the Host of Heaven in Love, and have been a Preserver and Guide to all infe­riour Creatures, which would have powerfully attracted, not only the sweet and benevolent Influences of Heaven, but also the Prayers and good Wishes of all the under-graduated Creatures, which was the station he was made and ordained for, and to be a Co-worker with his Creator in all Friendliness, Love, Compassion, Mercy, and doing unto all, as [...]ch would be done unto: But Man departing with his Will and De­sires, out and from this Glorious State of Unity and Concord, into all the con­trary qualities, viz. into inequality, discord, fierceness and wrath, by which he forfeited the Grand Charter or Law of his Creator, and so quickly dispos­sessed himself of all the good Properties and Powers his Creator had endued him with, by which he is now become [Page 69] an Enemy, not only of himself, but al­so of all [...]reated Beings. He Curses and Destroys all, and all Creature Curse him, and the Evil Wishes [...]f these Creatures do not proceed fr [...]m them causlesly, and therefore they ve­ry often take effect, and powerfully draw down the Thunder-bolts of Ven­geance on their guilty Heads: For that Great and Natural Law of Retaliation will have its Operation, and take place either in this World, or that which is to come, whatever some may vainly fancy to the contrary.

Therefore they do Command all their Disciples and Followers to forbear all Violence, Oppression and Killing; for the Infinite Deity delights not in Man-slaughter; Strife, Wars and Con­tention, enter not into his Tabernacle: Our Creator does accept of the Practices of every one that does well, and imi­tates him in well-doing, for he is equal in all his Methods, and causeth the blessed and glorious Body, the Sun, to shine on the Just and Unjust, and com­mands [Page 70] the [...] of the Ce­lestials to [...] [...]pon all. The Blessings of the Four Worlds are equally distri­ [...]uted to all Creatures: Inferiours have a [...] equal Privilege [...]th the Superi­ours he only preserves and [...]ustains the Universal System of Nature by the Hand of his [...] s [...]read Providence, [...] they [...] all [...] in them lies to be like him. God will not Oppress nor Kill, therefore they will not: He gives Life, and does also pre­serve that Life; his Love a [...]d Compas­sion are by his good Powers [...] un­to all [...] this cause th [...] will not strike, hurry, hunt, oppress, kill, [...] violate any of those good Laws God has or­dained for th [...] preservation of his Off­spring, firmly believing, That if they do by their Practices of Life precipitate themselves into Oppression and Vio­lence, that they must undergo the severe Law of Retaliation, either in this Life, or that which is to come: If they do wrong, or unlawfully take any thing from their Neighbour, they are [Page 71] obliged: to return threefold, which is a full pardon for the Injury done: And the great Law of Nature is thereby ful­filled and consequently the Sin pardon­ed; [...] hunt, oppress or kill any of [...] Creatures, what Satisfaction can we [...] in this World? Therefore th [...] great Evils that cannot be: recom­ [...]en [...]e [...] here, must of necessity be [...], on the Soul and Spirit in the World to come, there to be recom­pence [...] according to the Merits of the Evil: [...]nd therefore they believe that all that have unjustly Ruled in this World, shall certainly in the Life to come be punished with a Bestial or Servil [...] ▪state and condition; and they that have polluted themselves with the Blood of their own kind; their Souls shall enter violent, furious Men, of un­tractable Dispositions, that shall Live Miserably, and Die by the Fury of War, and Humour of Princes: But such as have by continual Violence Oppressed and Killed the Unrevengeful Animals, their Souls and Spirits shall [Page 72] be precipitated and revolved into the most Sava [...]e [...]nd Brutish Bodies. All such as [...] in the Wrathful and Sensual [...], do in the next World arise wild Beasts, all according to the Nature of the [...] what qualities soever it [...], such a Body it attracts [...]nd cloaths i [...] self with. Therefore none in the Life to come arise Men, but only such as have retained Humane Property, that have been Merciful, and done Justice unto all Creatures; such pass immediately into the Regions of Glory, and Sing the holy Songs of Peace; others who have Lived mixed Lives, compounded of good and evil, who have been Mer­ciful to Man and Beast, and at other times they have committed Evils; and Oppressed God's Creatures, so that for the good which they have done, they enter into middle Regions, where they are purged from those Evils they le [...]t unrepented of; in which time they make full Retaliation▪ Such Souls, the Prayers and good Wishes of Inno­cent [Page 73] Men do mightily help and com­fort, and consequently shorten the time [...] Retaliation; For the Prayers of good and [...] People, have power to break open all Principles, and whensoever it find [...] [...] simile, it incorporates, and the good Powers a [...] strengthened thereby: For all God's Powers, both in the In­ternal and External Worlds, are moved by Sympathy or Likeness; for Inequa­lity and Discord cannot move Equality; therefore the good Wishes and Prayers of Obstinate, Revengeful and Conten­tious Men, do not avail the Deceased Soul, who is past into the middle Re­gions for Purgation, and who with great earnestness presseth towards the [...]ood; and therefore no Prayers nor Wishes can profit such Souls, but only such as proceed from Innocent, Just [...]en; for every Word, Wish and Prayer hath power only to penetrate into, and open the Gate of its own Fountain, that is, Evil Mens Wishes and Prayers penetrate and open the Fountain of Wrath, and strengthen it: [Page 74] and on the co [...]rary, the good Wishes and Prayers of the [...], Innocent Man▪ have [...] into Heaven, and all good, o [...] whatever [...] like it self; for the Celestial Powers and Properties of [...] Internal Nature, are not only moved, [...]ned [...] incorpo­rated by sence, and [...]son, as amongst Men; no, but by Concord, Equality and Harmony: And for this cause we do so earnestly, and with so great pains and diligence press our Children and Disciples, to enter with their Wills and Desires into Innocency and Well-doing, being confirmed in this great Truth, viz. That Men cannot draw nigh, nor become one with the Fountain of Be­nignity, nor be heard of the Soveraig [...] Being, but as we become like unto him, for every Like is moulded by its Likeness; Blood requires Blood, [...] the Merciful shall obtain Mercy from the God of Peace and Compassions. For these and the like Reasons we have (for many Generations) totally ab­stained from all Violence, Oppression [Page 75] and Killing, either of Men or Beasts; for every thing, both in the good, and also in the evil, do as naturally, and as pow [...]lly, stir up and strengthen its own [...]r [...]perty, as the Loadstone at­tracts Iron: We do likewise firmly be­lieve, and it is one of our principal Points of Doctrine which we teach our Disc [...]les, viz. That if any Man do suffer his Will and Desire to enter into the Practice of Vanity, Oppression, Violence and Killing, both Men and Beasts, be it under what pretence it will, such do precipitate themselves into the divided Powers of Nature, viz. into harshness, fierceness, wrath and savage bestiality, by which they lose Humane Property, and grow hard­hearted, cruel and sordid, having no Compassion, Fellow-feeling or Mercy. And if Men Die in this savage, brutish state, they shall in the Internal World, when the Soul shall be reinvested with a new Body, we say, such polluted Souls will naturally attract such Mat­ter out of all things, as the Spirits are [Page 76] capable, and have a simile with. Bu [...] on the contrary, [...] those that in their Lives have observed the Rules of Ju­stice, and refrained all Viole [...]ce, Op­pression, Killing; Intemp [...]ce and Discord, and who have introduced their Wills and Desires into Innocency, Mer­cy, Compassion, and doing unto all Creatures as they would be done unto, all such shall not only immediately pas [...] into the Regions of Peace and [...] but be cloathed with more perfect [...] beautiful, and more glorious, human [...] Shapes and Forms. For 'tis not to be doubted, and our Antient Seers and Philosophers do confirm, that in the be­ginning, when the great and most won­derful Creator moved himself, and had a desire to manifest the hidden Myste­ries of the Internal Worlds, he cloathed all the vast numberless variety of Crea­tures, in each Climate and Countrey, with Corporeal Bodies, according to the Nature and Property of the Spirit; for each Spiritual Substance had power to attract out of all things such Corpo­real [Page 77] Matter for a Covering or Body as had a simile with its own Nature, as appears most manifestly by the Shapes, Forms, Inclinations and Dispositions of each Creature, and as the Internal Property and Disposition of each Crea­ture did vary; and where the fierce Wrath did predominate, and had the Ascendant in the Spirit, there sprang [...] wild, savage Beasts, and cruel na­ [...]ed Birds of prey; but where the [...]lities of the Internal Nature were [...] equally mixed, there were fram­ed more benign and friendly Creatures, as Beasts and Birds more humane, tame and tractable, called clean Beasts and Birds; also where the Spirit was more noble and equal, so the Bodies and Frames were accordingly: And as Man was in his Primitive Properties and Qualities, greater and more noble than any other of the Creatures visible, so the great Creator gave him a pro­portionable Body above all the rest of the Lower Creation; for all departed Souls, who in their Lives keep the holy [Page 78] Laws of Humanity and Innocency have appeared to their [...] humane Forms and Shapes: The [...] to be un­derstood o [...] the good Daemons, and Hea­venly Powers, whensoever they have had occasion to cloath themselves with Terrestrial Bodies, they have appeare [...] in humane Figures and Shapes, it [...] ­ing the Ind [...]nsible Law of God a [...] Nature, for every Spirit or [...] Power to cloath it self with a Bod [...] [...] table to its own Nature, therefore [...] Seed as Men sow in this [...] Life, such a Body they shall be [...] with in the Internal World, [...] they have introduced their Wills into Wrath, Fierceness, Oppression and Violence, &c. such a Body the Soul may greatly be expected to have in the other Life; the Truth of this, the whole Universe, and the numberless number of Creatures, both in the [...]nimal, Ve­getable and Mineral Worlds do Testifie and Witness. Here, Metrodorus, you have a tedious, yet imperfect account of the Doctrine of the Metempsych [...]sis, [Page 79] first [...]; as they report; by Pytha­goras, [...] hath since been embraced by Men of Eminent Learning and Ver­tue. It seems to be founded on the Notion of Natural Justice, the exactest Measure of Retaliation. I leave it to your better Judgment to determine the Point, but to me the Hypothesis seems probable, till a more Certain and Di­vine Revelation shall be pleased to ac­quaint us with a better.

Dated, Corduba, 1150.

WE have been informed by our Officers in the Provinces thro [...] which thou hast Travelled, that thou art a very Learned Man, which is a Qualification we have always esteem'd and cherisht. But it seems to us, that thou art not so Wise, as thou art repor­ted to be Learned, in that thou goest about spreading New Doctrines, and Superstitious Observations, perswading my People to forbear following the Cu­stoms of our Ancestors, preaching up an Abstinence from Flesh. The Great Creator of all things, as he made the World for an Habitation for Men, so no doubt the Creatures are subjected to [Page 81] their Dominion, and ordain'd for their Use and Convenience. Wherefore we Charge you upon Peril of our Royal Displeasure, that upon sight of this our Letter, you forthwith repair to our Pa­lace Royal, that we may hear what Thou hast to alledge in behalf of those New Opinions thou hast vented in se­veral Parts of our Dominions.

Farewel.

OUR Religion recommends Absti­nence from Flesh. Your Maje­stie would in your Letter seem to blame me on that account, as if I had taught an unreasonable Doctrine, and for this reason, that as God had given the World for an Inhabitance, so the Crea­tures for Subsistence. I acknowledge not only your Slaves, but the Beasts of your Territories are your own, and you may use them as you please. But as the Notion of Tyranny is unreasonable, so the Practice is unfeisable, and who­ever puts it to the push, will quickly find the Effects; for all the Philosophers in the World can never perswade us that we are Slaves, nor all the Rheto­rick [Page] in the World convince the Brutes that they are of another Opinion. The Gods have made your Majesty a King, Soveraign of a Numerous People, com­mitted to your care, to be Preserved and Maintain'd, not to be Pillaged and Destr [...]ed. So it is with the Universe, i [...] [...] [...]eatures are our Subjects, they are [...] our Slaves. Nature hath pro­vided a many ways to continue its Spe­cies, without being beholden to the Slaughter-house. However,

I shall say no more than what an Epistolary Latitude will allow me, and assign my Reasons, and make the best of my way to your Court.

What I have Preached (O King) in your Dominions is no Upstart Opinion, nor Phantastick Humour, but what I am able to abide by, and make good. For the Antiquity of our Course of Life, and the Innocence of our Doctrine, may be prov'd of equal date with the Foun­dation of the World.

[Page] The Jewish Doctors teach, That Adam the first Man, was placed in a Garden▪ and that Herbs and Fruit were his [...]. And all Philosophers agree, that in the Golden Age the Eating of Flesh was never tolerated. It was the Corruption of Mankind introduc'd the Vice: Tho' afterwards in the World's Degeneracy, the Precept happen'd to be not so inviolably observ'd; yet the best Spirits, and most virtuous Incli­nations, tied themselves up to the strictness of our Rules and Discipline.

It is alledged by your Teachers, That we oblige our Followers to the Obser­vation of things frivolous and vain, as not to kill any kind of Vermin, &c. for fear of being guilty of Murder: Whereas the reason of this Prohibition in its nicest severity, is only to take Men off from their Natural Fierceness and Barbarity, lest by accustoming themselves in Cruelty towards Beast [...] and Insects, &c. they shou'd in time fall foul on one another. So that Uni­versal Kindness is the Root of our Prin­ciple, [Page 85] and the safety of Mankind, the reason of our Precept.

They also upbraid our Principles, in charging us with destroying that Prince­ly and Royal Recreation of Hunting, which hath ever been accounted a No­ble Exercise by all great Persons in all Places, and in all Ages, and withal extraordinarily conducive to the Health of the Body, and improvement of the Mind in accustoming it to hardship, and the discipline of Vertue; but this is a mistaken Allegation; for Nature needs not be beholden to Fury and Pas­sion for its relief or support. It is an Invasion upon the Natural Rights of the Inhabitants of the four Worlds, and Men in the fierce pursuit of this Cruel Pastime, are far more Ravenous than Dogs, Bears or Lions; for what those rapacious Animals do, is only in order to support their Lives, but more inhumane Men do it out of meer Wan­tonness. Though the Creatures are Dumb, and cannot address their Crea­tor after the manner of Men, with dis­sembling [Page 86] Hearts, and lying Tongues, yet there are powerful Complaints a­gainst Hu [...]ane Injustice, sent up by them in a natu [...]al way, which at one time or other will be heard to the Con­fusion of their Unmerciful Tyrants, We are mistaken if we suppose it no Crime to [...]tcher and Abuse these Infe­ [...]our Creatures, as if [...]ey were not parts of the Almighty Workmanship, and wholly exempted from the sense of Pain. Are they not compounded of the Sevenfold Nature? Or is any of [...]e Elements wanting in their Constituti­on? Are they not the Sons of the Stars, and partake of their Influence? And have they not all kept God's Laws, and the true method of Nature, and according to their kind, faithfully adore and worship their Creator? They are innocent and harmless in all their ways, though 'tis true they are not endued with Immortal Souls, and therefore the same Service is not required from them as from Man, who is created in the compleat Image of his Maker, furnished [Page 87] with Excellent Gifts, Divine and Natu­ral, appointed to be a Prince and Go­vernour over this Inferiour World. Your Priests likewise are very inquisi­tive to understand how we arrive to the Knowledge of Philosophical and Sym­ [...]athetical Magick. The first step to this great Work, is to turn our Eyes inward▪ and with a sedate Mind, me­ditate on the Unity of Powers, Quali­ties and Properties, out of which Man is compounded, or that his Soul and Body do contain the true Nature of Things, both Material and Immateri­al: On the one hand, Wrath, Envy, Contention, Fierceness and Intempe­rance; and on the other, Love, Mer­cy, Clemency, Compassion, and whatever deserves the Name of Vertue and Goodness. These are the two Fountains of those Powers whereby Mankind is acted. The first excites to Violence and Oppression, the last to Innocence and Mercy; so that those that would purchase any Honourable Reputation in the World, ought to [Page 88] command their Wills and Desires to enter into this benevolent Fountain: For be pleased to observe, Man▪s Mind is free, and no sooner has this Benign Power obtain'd the Ascendant over the inward Enemies o [...] our Members, but forthwith the Eyes of our Understand­ing are opened; and we have a true taste of the Universal Harmony. Thus we our selves, after we had inbibed the Rays of this Light, beheld all the Good that is in Things, and by help of this Distinction, the Beauty of Infinite Love appear'd plainly to the Eyes of our Mind; and being thus Enlightned and Confirmed, Error vanished, and Truth shone out in its Native and Ori­ginal brightness.

After we had for some time Con­versed in the Holy Sanctuary, where we saw and heard things unutterable, this Holy Light, and Distinguishing Power, rendered us capable of Contem­plating the wonderful Power of God, the Method of his Providence, and [Page 89] Course of his Government, managed by the Active Spirit of Life.

We also lifted our Eyes up to Hea­ven, and consider'd the daily Motions of the Celestial Bodies, the Sun, Moon, and the numberless Company of the Stars, their Rising and Setting, conti­nual Courses and Revolutions, and the Various, and yet Harmonical posture of their Configurations: Likewise the great variety of Beasts, Birds and Fish, together with the Vegetables of the Earth, how every Creature, both Hea­venly and Terrestrial, do with sedate silence constantly submit to observe and obey the Laws of their great Creator. 'Tis Man only that hath violated all Goodness and Sobriety, and by the Mi­nistration of the Evil Powers has de­stroyed the Laws and Privileges of all other Creatures as well as his own, enslaving them in the highest Bondage; for which depravity there is no Reme­dy, but a speedy entring of the Mind into the Holy Principle and Divine Power. These Considerations promp­ted [Page 90] us to lay a Foundation of Innocence, Self-denial▪ and Temperance in our Hearts, being assured that the good is always drawn and united to the good; and on the other side, the bad does with the strictest desire and intimacy join and incorporate it self with the bad. So that whosoever offers violence to any Creature, at the same time opens the Gates of Wrath, Fierceness and Revenge: And on the contrary, he that preserves any Creature by his good Inclinations, sets open the Doors of Love and Gratitude. No Man can be a true Governour and Preserver of his own Rights and Privileges, nor of the Creatures, unless the Fountain of Mercy and Compassion hath got the Ascendant over him. For the true Re­ligion is to keep God's Laws, and in all things to imitate the good; and who­ever breaks the Laws of Nature by hurting the Innocent, is Irreligious, and a Transgressor in the highest de­gree.

[Page 91] Besides, we account praying to the Deities the meanest part of Religion: It is but a kind of Lip-labour, and may for any thing we know be no more than Hypocrisie, having singly no Evidences of its sincerity. 'Tis the Observation of their Laws that the Gods regard; and One Act of Temperance and Obe­dience is of more avail with them than an Hundred Superstitious Sacrifices, and unnecessary, and uncommanded Penances. That Man approves him­self most agreeable to them, who carries most of their Image in his Life and Acti­ons. Obedience to their Laws, and Conformity to their Natures, is the fairest Acknowledgment of their Sove­raignty, and the highest Act of Ho­nour a Creature can pay to his Bene­factor and Creator. Whilst we live under the Conduct of our good Genius, observing the Rules of Justice and Gentleness, we become truly Religious. 'Tis by this soft, sweet, silent Voice that we open a way to the Center of Goodness. The Internal Powers have [Page 92] Immaterial Ears, they neither he [...] nor accept of Lip-service. What pleases them must proceed from an Universal Power of Virtue within, that doth assi­milate with all that is good; for by the Eternal Law all things are endued with a natural and influential Vertue, which by a Sympathetical Inclination joins with its simile whensoever it finds it. This is that that opens the great Foun­tain of Benignity. 'Tis the Practice of Goodness that unites Mens Souls to God.

These, O King, are the Considera­tions that mov'd us to prohibit Violence and Cruelty, to keep our Hands clean from the Blood of Animals, and to com­mend to our Disciples a Friendly Con­versation with all things, to represent to them the Deformity of Vice, and the Beauty of Vertue and Gentleness, being well assured by the Universal Voice of God, and his Law in Na­ture, that an Hecatomb of Bulls cannot be so acceptable a Sacrifice to him as an unpolluted Mind, and a Will wholly [Page 93] prepared to follow his Directions, and submit to his Providence. 'Tis to a strict and severe imitation of him that we solicite our Followers, who is not delighted with Cruelty, but is extream­ly pleased with the practice of Justice, when Men have Learnt the Art of do­ing to others, as they would be willing to have others do to them. For no Man was made to be a Tyrant; and an Epicure, to domineer at pleasure upon his Fellow Creatures, who at all times, and in all respects answer the end of their Creation better than himself. [...]ut being hurried by the Spirit of Igno­ [...]ance and Error, he is become the com­mon Disturber of Nature's Harmony, putting her whole Frame in Tumult and Combustion.

If Men pass out of the Body in this wrathful Disposition, what Regions must they enter into, and what Bodies must they be cloathed with? And since by the secret Power of the Eternal Law, every Spirit or Soul does naturally at­tract such matter for a Body as is suita­ble [Page] to its self: Those that have lived in the Power and Operation of the Lion, Tyger and Dog, and so far brutified their Nature, as to resemble those Ani­mals, must they not expe [...] to be cloath­ed in such hideous Forms and Shapes? As on the contrary, the Virtuous and Compassionate shall be adorned with the Garments of Innocency and Light.

The first step to Vertue is to do no Hurt, the next is to do all the Good we can, even to the least of God's Crea­tures. What Creature soever you show kindness to, the same doth natu­rally call upon the Fountain of Benig­nity for a Blessing upon you; so on t [...] other hand, the Cries of Oppressed Innocence take the deepest Root, both in the Fountain of Love, and the Foun­tain of Wrath. The Good attracteth and praiseth the Good; and the Evil the Evil. Every Thing and Principle delights in its like: This is demonstra­ble in all Natural Things that proceed­ed from the Immaterial World, and is in all its Particulars, Forms, Figures, [Page] Qualities and Operations: And who­ever does understand the outward, can­not be ignorant of the inward; for in the great depth they are both one. The understanding whereof is of infi­nitely greater moment than your Men of War, for they are Sons of Violence, which do naturally attract the Malig­nity and Evil out of all things, and the Curse of all Creatures takes place in them. Therefore, O King, be plea­sed not to suffer any false Reports to Exasperate your Royal Inclinations a­gainst us, who have no design of stirring up Sedition to the Embroil­ment of your State or Kingdom, but only to communicate that Innocent and Benign Light Heaven has darted int [...] [...]ur Souls, to as many of the Great Maker of the World's Creatures as we can perswade to embrace it; that they may by perusing the Pre­cepts of true Vertue and Philosophy, become Dutiful and Peaceful Sub­jects in their present State, and Blessed, and Happy Spirits in the future. As [Page 96] we doubt not, O King, shortly to make apparent, when we [...]all have the Honour to be admitted into your Roy­al Presence.

YOur desire I shall answer so far as I may. The Vertues and Efficacy of Numbers are wonderful in their O­peration, when aptly and properly ap­plied, as the most Eminent Philoso­phers do unanimously confirm and teach. Now Number is nothing else but a repetition of Unity, for Unity doth most simply go through every Number, and is the common Measure, Foundation and Original of all Num­bers, and contains every Number join­ed together intirely, the beginner of every Multitude, always the same, un­changeable.

It is the highest Number in Musical Harmony; where all Forms and Quali­ties stand in equal Weight and Measure, [Page 98] and may justly be called Concord; therefore from Unity all things pro­ceeded, nothing was before it, nor no­thing is after it, and all things that are, desire the One, because they all pro­ceeded from the One God, Creator of an Creatures, which do endeavour to return to that One Fountain whence they proceeded. All Clemency, Mer­cy, Softness, Compassion, and doing unto all Creatures as we would be done unto, proceeds from the Unit [...] and Concord, and is the Fountain from whence all true Knowledge and Reli­gion arises; Unity and Harmony is the Preserver of all Creatures; Light and Loye are the Off spring and Sons of Concord: All those are most happy that obtain it, and all Creatures are most miserable without it: Equality and Order are the Sinews and Health both of the Body and Mind, not only in this World, but in that which is to come. For this cause, Order, and the proper practice and use of Numbers, do migh­tily fortifie men against the Temptati­ons [Page 99] of evil Demons, and at the same time most powerfully attract the holy Powers and Communications of good Angels. For in what Creature soever the natural Qualities stand nearest equa­sity, or have made themselves so by observing God's Law in Nature, they make that Creature most happy. He that Sins against God's Law, breaks and violates the Unity of his own Princi­ples.

By all the Philosophical Mediums and Circumstances in Religion, the first Founders intended to draw Men into some order, that they by degrees might through the Forms obtain the Unity. That those People are most happy that taught their Followers to live an innocent, harmless Life, which bears the nearest Relation to Unity and Concord: For we do affirm, That no inequality nor evil inclinations, can or do arise or proceed from the Soul or Mind of that Man, whose properties and inward qualities keep equal weight and measure. All Evil proceeds from [Page 100] the many, that is from the inequality of the inward Powers of Mens Souls, therefore Harmony is the highest state of the Soul, and the compleatest com­position of the Senses. Is not order the Original, which is nothing else but a compleat Number, the very Fountain whence all good Government proceeds, both in the Celestial and Terrestrial Worlds? Let us consider the Heavens, Stars and Elements, with their won­derful and amazing variety of Crea­tures wherewith the Four Lower Worlds are endued, more especially the Celestial, where the holy and various Powers of good Demons are beyond all humane number, and all act and work in that exact Order and Number which the great first Being created them in; therefore all the Beasts, Fishes and Fowls of Heaven are more innocent, and consequently more happy than Men, because they have kept their Law, and Unity, but Man has broken it in the highest degree. All Peace and Happiness is comprehended within the [Page 101] Limits of Equality and Concord; and on the other side, All Misery and Evil is within the Bounds of Inequality and Discord, so that there is a necessity that every Man should govern himself ac­cording to Order and Number, or some body for him; for such as have not prudence to govern; and to give neces­sary Orders for themselves, ought to be governed by others; there being but few that have Minds that are able to govern themselves, most being conten­ted with the Rules of Custom, be they better or worse, therefore it is one of the greatest Evils in the World, to be a Teacher and an Inventor of evil Cu­stoms; and on the other side, it is one of the greatest Blessings to Teach and Invent innocent Customs, and good order of Living; for Man hath broken himself off from Unity and Order to that degree, that few incline to Vertue, except the greatest number go before them, and that it become a Custom to be Innocent and Vertuous: Therefore the Brachmans praise God, and his holy [Page 102] Powers, that they have not given the World any precedent of Violence, nor brought any evil Custom; for Tradi­tion and v [...]in Customs rule over most Nations▪ and Men are so highly gra­duated [...] them, that most of them will not only Kill others for not observ­ing their Customs, and believing in their Prophets; but they will die themselves, rather than leave an evil Custom to embrace a good one; so far are Mankind degenerated from Unity and Concord. For this cause we Teach our Followers to be careful, that they in their common Communications do not utter or speak words that proceed from Fierceness and Wrath, nor to give themselves Liberty to Complemental Jesting or Flatteries, nor suffer the Tongue and the Heart to Rencounter each other; and for the better observa­tion and distinguishing from what Center and Quality all Words and Dis­courses proceed, they divide the Soul and Mind of Man into three Parts, Powers or Spirits, which some of our [Page 103] Philosophers call Qualities or Princi­ples, they being the Grounds or Foun­dation, whence all Imaginations, In­clinations, Words and Works do arise and p [...]eed, viz. The first Power in Man's Soul is fierce, severe and wrath­ful, and when this Power does obtain the Ascendant, the Imaginations, Words and Works are harsh, bitter, surly, bold and fierce, filled with Envy and Malice, tending to Violence and Hurt; But when the second Power go­verns in the Center of the Soul, then the Imaginations, Words and Works are signed with the Character of Mo­desty, with a Mild, Friendly, Cour­teous Behaviour, filled with Mercy and Innocency, always tending to­wards Unity; But if the third Power or Quality have obtained the upper Region of the Soul and Heart, then the Imaginations, Words and Works are frivolous, frothy, mixed with wanton Jestings and Laughters, between Jest and Earnest, always tending to evil. But oftentimes there is a mixture of [Page 104] these Q [...]lities or Powers, which run so high, that no Humane Number can penetrate into, or comprehend them, which is done by the help of Art and Reason, which do mightily [...]eceive such, to whom such Discourses are di­rected, that do break the Unity, and make a great Tumult and Discord in the Soul. Upon which account we esteem it unlawful to shew Anger to our Children; nor do we allow them to see vain phantastick Plays and Games; nor when Men, who are worse than Dogs, that cause one fierce Beast to fight with another; neither do use them to Jest with or Jeer one the o­ther, being well satisfied that in their green Years, every thing takes deep Root, that the Essences and Qualities thereof do never depart, and the Con­cord being broken so early, it proves a work of great difficulty for such, ei­ther to distinguish the Good from the Evil, or to obtain the Harmony of Na­ture, or of their inward Powers: For let Men know for Truth, that the mid­dle [Page 105] Spirit or Power is given unto Man by his Creator, that Man might by its sweet and friendly Influences, qualifie the Fierceness and Wrath of the first, and the phantastick Folly of the third, and so bring them all three into an equal Tone or Concord. We believe that the Knowledge, Power, Operation and Government of these three Spirits, and to be able to distinguish them, is of absolute necessity; for if we do not di­stinguish the nature of these Powers, we cannot have any true Knowledge, and where there is no Understanding, there is no Order, and where there is not Or­der, there cannot be any Concord or Unity. Therefore we do as much as in us lies advance Temperance and Order, and do prefer the use of Numbers, be­lieving that God hath made all things according to Measure, Weight and Number; and the more we imitate him, the nearer we draw, and fitter we are to be joined to the uniform Pow­ers of God in our selves: Therefore the Brachmans, when they prepare or ad­minister [Page 106] Physick, make use of certain Numbers and Words, according to the present Dictates of the Harmonical Powers of their Souls; always observ­ing to make use of the first Number that arises in the Soul, as being most simple, intire and free from the multiplicity of Thoughts, and stands nearest unto Concord, which some of our Fathers call the Good Genius, or Good Spirit; but the Jewish Rabbies entitle it the Oracle, which being diligently waited upon, and its Dictates observed, it re­veals in Mens Souls the great Mysteries of God, and makes known the Secrets of Nature, and all the degrees of Tem­perance and Cleanness: It is this good Demon that teaches the proper use of Numbers, and all things necessary: For this cause when any that are Di­stempered desire a Medicine, this good Spirit or Power is ready, and does im­mediately Dictate unto the Physician, what Methods, Herbs, Words or Numbers he shall observe and admini­ster. But for the most part we observe [Page 107] the Numbers and Method of Words following, viz. The Unity which in Medicine hath great Power and Vertue, when it arises intire and unmixed with the Imagination, or multitude of va­riety of Thoughts, then we are direct­ed by our good Demon to some one simple Herb, and also how to prepare and apply it to the Sick Person, and when we gather it, we do turn our selves to the most glorious Eye of Hea­ven, and utter words to this purpose; O thou one only Power, Creator and Pre­server of all things, and who hast endowed this Herb that I now gather with an in­ward and secret Vertue, bless the Ʋse thereof to A. B. that he may by its sweet Influences and thy Blessing be restored un­to perfect Health of the Body and Soul.

But note, that our Physicians or Brachmans do not keep nor observe a constant Method either of Numbers nor Words, they always vary according to the Dictates of the good Demon; for the Oracle of our Souls will always imitate God and Nature, whose varie­ty [Page 108] is not to be comprehended by any humane Number; in which wonder­ful variety consists the highest degrees of unity; Therefore Man should not put Locks on the Doors of his Spirit; for nothing hurts the holy Powers so much as to fix them in constant methods: For this cause Herbs and Medicines have not such efficacy and power to Cure Diseases and Infirmities, as some of the Philosophers and Physicians talk of, they fixing certain Vertues in them; and so they administer them, having no regard to the power of the Soul, nor to the present Dictates of the good Demon its Son, so that the Herb or Medicine is dead, and without Life and Spirit: But on the other side, when he that administers observes the Voice and Dictates of the Spirit or Light of Mens Hearts, then the Medicine or Herb becomes full of Life, and hath a wonderful Operation, and Cures to an high degree. This is the method we and our Followers observe in the Pra­ctice of Physick, always following the [Page 109] Directions of our good Demon, which leads us into as great variety, as there is of Creatures in the Animal, Vegetable and Mineral Kingdoms, or four Worlds: And though we Cure even to a Mira­cle with Sage or Balm, yet for the same or like Distemper we are led or direct­ed to some other Herb or Thing at ano­ther time by our good Angel; therefore we esteem it a great Sin to observe cer­tain methods, and to kill Men by out­ward Authority: No, all our Autho­rity and Power is from our Souls and good Angels, which Men ought to consult in all difficulties. We do also make great use of the Number three, as being a holy Number, and a Num­ber of Perfection, and most powerful, not only in Medicine, but also in Reli­gion. We also prefer the Number Four, it being endued with great Pow­er and Vertue, being as it were the Foundation and Root of other Num­bers, as well of Artificial Things as Natural and Divine. The Number Five stands us in great stead in all our [Page 110] Magical Operations; this Number is as it were the Birth of the Son and Daughter of Light, and a Flame of Love, and is the wonderful Perfection and Virtue in all Operations; and some of our Fathers have entitled it the Num­ber of Wedlock, and of Justice: This Number does contain many great My­steries, which aptly used are of good success.—The Number Six is also of great use, and is a Number of Per­fection in all the Magical and Sympa­thetical Operations of Nature: Also the Number Seven has no less Vertue and Power than the other, and of which all our Fathers have made great observation in Sacred Things, in which Numbers all Mysteries are most com­pleat. The Number Eight our Fa­thers have made great use of, and they call it the Number of Justice and Ful­ness: Note also, that the Number Nine is of great Vertue both in Medi­cines and Religion, and in all Magical Operations: There are also many other Numbers that are of great use and be­nefit [Page 111] to all that live Innocent Lives, and observe God's Law in Nature; for Man is in Nature, and therefore he must work and penetrate into the in­ward Mysteries of God's Law, by the power of his Soul, and light thereof. This, O King, is some part of our me­thods in the Practice of Physick: We dare not in this place discourse of our Secret and Divine Magick, nor of the wonderful things that are performed by the power of Sympathy and Anti­pathy, the publishing thereof is forbid­den us; but this is sufficient to the wise, and he that understands how to pra­ctice and apply these Rules and Me­thods here set down, is not far from the great and most Secret Knowledge distinguishing the good Powers of God, the true understanding of which is the highest degree, both of Divine and Na­tural Magick.

AS to the Innovations, O King, concerning our Religion, where­with we are charged, I have these few things to return by way of Vindication, both of our Doctrine and Practice.

Our Profession is not to introduce new Principles, for Religion, I mean true Religion, is the same in all places, and at all times. The Ceremonies and external Rites thereof indeed are vari­ous, but these are as it were but Reli­gious Complements, which the Gods do very little, if at all, regard, in com­parison of the substance, which is sin­cerity in Thought and Deed, and an earnest endeavour of being joined with, and an exact conformity to the Princi­ple of Divine Light and Love. The Spirit of Wisdom leads all her Children [Page] in the Universal Temple, where there is no Controversie nor Contention about Words and naked Forms; but there they all imitate their Creator, by doing good, and living innocently. Religi­on consists chiefly in a Vertuous Course of Life, an exact and intire Obedience to God's Law; that is, that we labour to preserve the Likeness of his Image in our Souls, in being Just, Temperate and Harmless. Nor is there any diffi­culty herein at all; for the Ways of God, and the Observations of his Laws are plain and easie, but the Humours and Inventions of Men are difficult and phantastical, very often pernicious both to Soul and Body: For when Men degenerate from the Light, they be­come deluded by the power of a false Imagination, and vain Conceit of them­selves, to Assert their own Notions, and private and mistaken Opinion of Things for Religion, violently impo­sing them upon the Faith and Consci­ences of Mankind, as the Oracles of Truth and Wisdom.

[Page] This has been the Source and Inlet to all the Controversies and Distracti­ons in the World, and the Foundation of all the Misery, War and Calamity that invades and domineers in every corner of the Earth. For when by treading in the Paths of Vertue, we keep close to the Universal Law, we are in a direct way to be led to the true Mother of Peace and Unity, and then all Contention and Strife will cease to have a Being in our Souls. It ought then to be our great Concern to Ab­stract our selves from the Sensuality of the Multitude, which is a very good step towards true Religion and Rege­neration, living in a constant Imitation of our Creator, in being Innocent, Just and Holy: For 'tis not in the Circum­stance of External Rites, or Invented Ceremonies that Religion does consist, but in an Universal Purity of Soul, in all respects conformable to the great Law of Justice, Love and Temperance, from which Estate Man is fallen, and Fierceness, Wrath and Inhumanity [Page 131] have arose in their place; and till this Principle be again renewed in the Soul, [...]here can be no true Religion acceptable [...]o the Universal Creator, and First [...]eing.

Therefore it is that we have prescri­ [...]ed Rules of Temperance, Meekness, [...]nd Love to our Disciples, that by cor­ [...]ecting the Principle of Fierceness and [...]itterness in the Soul, they might be [...]ssimilated to the Divine Nature. For [...]e could never perswade our selves [...]at the Gods have any Pleasure in the [...]estruction of their Creatures; and do [...]elieve that all Bloody Sacrifices are a [...]ench in their Nostrils. How is it [...]ossible to conceive the Fountain of [...]ove and Goodness, to be delighted [...]ith Cruelty? I have found in most [...]ountries where I have Travell'd, [...]at the main Business of Religion is [...]uilt upon fine Shows, pompous Pa­ [...]des, and a ridiculous Observation of [...]less and uncommanded Ceremonies; [...]is is meer Superstition, and not Reli­ [...]on. Men have submitted and en­slaved [Page] themselves to common Practie [...] and choose rather to embrace a mistak [...] and groundless Opinion for Religion than put themselves to the trouble o [...] finding out the Truth, which indee [...] is the highest Enoblement of a Rationa [...] Soul. Custom hides the Truth fro [...] all Men in one degree or another; an [...] 'tis no small part of Self denial to ove [...] come the Inveiglements thereof.

So that these things considered, [...] that imposes Laws of Instituted Worship on other Men, ought to begi [...] with the Knowledge of God's Nature and himself, endeavouring to understand both in a competent degree. H [...] must distinctly and attentively conside [...] the stupendous and amazing Wonde [...] of the Work of Creation, and strive [...] much as in him lies to conform his In­junctions to those, and imitate the mo [...] perfect Example.

Whoever therefore Worships God by the direction of Custom and Opin [...] on, is highly mistaken; for by th [...] means he considers God rather as h [...] [Page 133] Inferior, as if he were obliged to be de­ [...]ighted with such manner of Service as he shall be pleas'd to allow him. Can [...]ny thing import a more undutiful Contempt of the Divine Being? Shall we deface the Light of his Image in our Souls, to follow the Conduct and Gui­dance of our own Extravagant Fancies. The most profuse Sacrificer Honours not God at all, if he offers not with a Mind intentively devoted: For Sacri­fices and Victims of Irrational and In­nocent Things, are but Fuel to the Flames, and the prey of Sacriledge; but a Mind zealously fixed Espouses the Divine Nature: For all like most in­fallibly tends to its like, and a Wise Man can only properly be said to be a Priest, a Lover of God, and fit to pray; for he only can Worship who con­founds not the Qualities of what he is to Adore; but first making himself the Sacrifice, erects a Statue of God in his own Breast, and Builds in his Soul a Temple for the Reception of the Divine Light.

[Page 134] Hence it follows, that he only is tr [...] ly Religious, who having attained t [...] Knowledge of things Divine, returns h [...] own Perfections as the greatest Glor [...] unto the Cause from whence they flowed, wholly resigning and devoting him self to a desire of Enjoying that whic [...] is altogether able to satisfie him.

Thus much, O King, we though fit to Write to Thee concerning Religion, that thou mightest perceive th [...] the Amendment of Mens Manners, an [...] the leading them from the darkness o [...] Superstition and Error into the Light o [...] Truth and Wisdom, is the principa [...] Scope and Design of our Doctrine, an [...] not the Embroilment of Kingdoms and stirring up Sedition, as we hav [...] been unjustly represented.

ANother thing I find to be matter of Complaint against us, is our practice of Singing contrary to common Usage and Custom, nor do I know any grounds for Admiration, except that the Consent and Joyfulness of our Suf­ferings may create Wonder in our Per­secutors. We are perswaded that the Soul of Man (when rightly tuned; that is, not misguided by Passion, nor swayed by Interest) is a perfect Com­position of Harmony.

Musick is endued with wonderful Excellencies, and equal Parts, not only of the Celestials, but also of the Terre­strials: For numerous Sounds digested into pleasant Songs, do wonderfully quicken the inward Faculties, and by a [Page 136] soft and natural Inclination, and Sym­pathetick Attraction, allure and unite all the Vertues and good Powers; and its influence is so great, when it pro­ceeds from a well-tuned and composed Mind, that it does not only change the Affections, Intentions, Gestures, Mo­tions, Actions and Dispositions, but it imposeth its own Harmonious Proper­ties, both on the Singers and the Hear­ers. It pacifies the disorder of the Spi­rits, not only of Men, but even affects Birds and Beasts. Wild Indian Ele­phants are tamed by Melodious Voices, yea, the Elements themselves submit to their power. Do not labouring Peo­ple sing to mitigate the Toil of their Employments; for Harmony chears and refreshes the Animal Spirits, cau­sing an equal Operation of all the Qua­lities, which in all respects forrifie Na­ture, and at the same time chase away dull, sordid Thoughts, and Saturnine Humours, rendring the Body and Mind capable to receive Divine Impressions. Musick is a sure and constant Friend to [Page 137] Health, and many times we have known Diseases give place to its saluti­ferous strains, by a Magical Power, and Sweet Violence, raising all that is good into equality, by moderating the Affections, and composing the Mind. Harmony is the true Musick of the Spheres, acquainting Mankind with the Sympathetical Concord of the Uni­verse, that Golden Chain which unites Heaven and Earth. It is the true En­tertainment of Man's Soul, fitting and preparing the Mind to understand both Divine and Humane Mysteries; like­wise our Preservation and Salvation in this World, and in that which is to come, do consist in a Harmonious Dis­position of Parts.

Now our Songs are both Prayers and Praises to our Creator, for his Infinite Goodness and Mercy. Sleep is as it were a transitory Death, during the Body's natural repose, having shaken off for that time the Fetters of the gross Senses: And while the Spirits are upon the Wing, and as it were in the Sub­urbs [Page 138] of Eternity, the holy Demons, or good Angels and Spirits, have their secret Intercourses with our Souls, by whom, (as we are found worthy) they open and communicate the Divine Mysteries, to such as have submitted themselves to the Government of the Innocent Harmonious Powers, (as I said before.). Sleep is a transitory Death, in which state there is no pro­gression or passing of time perceived by our Senses; and if we pass away into Eternal Regions, we esteem it a Bles­sing, and all our Fathers say, That an easie Death is a Favour from the Powers of Heaven, as being nearest equality; therefore we sing out our Prayers and Praises to our Creator, and as much as in us lies, do keep our selves sensible and mindful, that we may expect to be called out of this World every moment; also that our Dreams may be Equal and Harmonious; for Dreams and Visions are the greatest and clearest Arguments of the Immortality of our Souls, and the only way and means whereby our [Page 139] Creator does vouchsafe to reveal and communicate his Secrets to the Sons of Wisdom. It is also to be noted, that our Songs being composed of equal Parts, and being impregnated by the Vertue and Power of our Minds, they do by a mutual Consent and Agree­ment, compose and unite all that is good, by a Sympathetical Inclination, which renders us capable of the holy Unity.

These are the Reasons, O King, that mov'd us to Recommend Musick and Singing to our Disciples, the good and innocent Effect whereof we have oftentimes and abundantly experienc'd.