Beastâ— and Insects c. they shou'd in time fall foul on one another So that Universal Kindness is the Root of our Principle 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 Hearts and lying Tongues yet there are powerful Complaints against Huâ—ane Injustice sent up by them in a natuâ—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 â—â—tcher and Abuse these Infeâ—â—our Creatures as if â—â—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 â—â—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 't is 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 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 Symâ—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 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 oâ— 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 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 'T is 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 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 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 'T is 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 'T is by this soft sweet silent Voice that we open a way to the Center of Goodness The Internal Powers have Immaterial Ears they neither heâ—â— 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
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 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 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 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 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 An Account of a Personal Discourse between Pythagoras the Indian King and his Gymnosophists asserting the Truth of his Doctrine as 〈◊〉 as found in an Ancient Latin Manuscript attested by Averroes own Hand AS soon as the King of India heard that Pythagoras was come to Court he ordered his high Chamberlain to provide convenient Lodgings for him and his Companions and assigned him a Day when he would give him Audience of what he had further to alledge in defence of those Doctrines he had Preached in his Kingdoms particularly touching that Precept of his forbidding to eat Flesh or use any other manner of Violence towards these innocent and harmless Creatures The appointed Day being come and the King seated on his Royal Throne with many of his Courtiers and Gymnosophists about him Pythagoras was order'd to approach and the King received him after this manner Pythagoras we are assured as well by thy Letters to us as also by the reports of divers Persons that thou art a very Learned Man we have therefore thought fit to send for thee to our Court that we might have some Personal Discourse with thee We declare unto thee that we do not approve of taking up things upon Trust and are utterly unwilling to encourage a Practice meerly because it has been customary But to us it seems strange that thou shouldst teach our People absolutely to abstain from eating of Flesh and to forbear that Noble and Ancient Pastime of Hunting the first Exercise of Young Heroes and that which fits them for the attempting all Warlike and Glorious Actions contributing as well to the Improvement of the Mind as to the Strength and Agility of the Body calling it a Cruel and Inhumane Recreation altogether unbecoming the Dignity of Humane Nature Let us then freely hear thy Reasons convince us if thou canst Pythagoras and we our selves shall readily become thy Disciple After which Pythagoras thus began his Discourse May it please your Majesty we have in our defence two potent Enemies to Encounter Common Opinion and Ancient Custom I am not at all insensible how difficult it is to prevail upon prejudiced Minds and to perswade Mankind from the Practice of those things they have ever believ'd and used But what we are now about to prove is not Built upon the Authority of any Tradition but is the result of pure Truth and Light darted upon the Understanding by the Friendly Operation of the Creator's Spirit viz. upon the Souls of as many as have learnt to preserve the Original Principle in them in observing the Dictates of God's Law â—n Nature The Composition of Man at first was all Love and Sweetness it was by the malicious Suggestion and powerful Instigation of the Evil Demon that Wrath Contention Fierceness and Cruelty set up their Throne in the World For Man having estranged himself from the Fountain of Benignity became a violent Enemy to his Fellow-Creatures and having by his evil Practices degenerated from
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 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 From Three Years old to Seven they Instruct them in the Precepts of Moralâ—â—â— setting before them the Excellence oâ—â—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 â—â—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 of God's Works 〈…〉 Worlds viz. The Heavens Starâ— 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 Eâ—â—â—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 aâ— 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 of the Excellency and Justice of that â—eing they look upon it as his positive â—ommand and dare not disobey Thus aâ— 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 aâ—â— compell'd to repair to a certain plaâ—â— of Purgation where they are to undergo all the Discipline of that Mystery before they must enter on their Busâ—â—ess Some of that Religion who were Factors came to Surat to Buy up a Commodity to be Transported into Persia The Europeans having noticâ— thereof and knowing the Obligation these People lay under one of their Merchants came near the Place where they sat and unawares took off one of his 〈◊〉 and touched them Immediately â—â— great Cry was heard for the 〈◊〉 â—ound themselves polluted â—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 loâ—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 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. Metrodorus 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 â— 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 of all things Corporeal and Incorporeal Also 〈◊〉 â—e is endued with an Elementaâ—◠〈◊〉 â—â—pable Body which Body is 〈◊〉 enlivened or informed by an Etâ—â—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 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
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 capable and have a simile with Buâ— on the contrary 〈◊〉 those that in their Lives have observed the Rules of Justice and refrained all Violeâ—ce Oppression Killing Intempâ—â—â—â—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 pasâ— into the Regions of Peace and 〈…〉 but be cloathed with more perfect â—â— beautiful and more glorious humanâ— Shapes and Forms For 't is 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 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 â—â— wild savage Beasts and cruel naâ—â—â—ed Birds of prey but where the â—â—â—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 Laws of Humanity and Innocency have appeared to their 〈…〉 humane Forms and Shapes The 〈…〉 to be understood oâ— the good Daemons and Heavenly Powers whensoever they have had occasion to cloath themselves with Terrestrial Bodies they have appeareâ— in humane Figures and Shapes it â—â—â—ing the Indâ—â—â—â—nsible Law of God aâ—â— Nature for every Spirit or 〈…〉 Power to cloath it self with a Bodâ—â—â—â—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 â—nimal Vegetable and Mineral Worlds do Testifie and Witness Here Metrodorus you have a tedious yet imperfect account of the Doctrine of the Metempsychâ—sis 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. The Inâ—â—â—â— King's Letter to Pythagoâ—â—â— upon his Arrival into that Country Pythagâ—â—â—â— WE have been informed by our Officers in the Provinces throâ— 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 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 Pythagoâ—â—◠〈◊〉 First Letter to the â—ndian â—â—ng Most Renowned King 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 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 Destrâ—â—ed So it is with the Universe i◠〈◊〉 â—â—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 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
finds it This is that that opens the great Fountain of Benignity 'T is 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 prepared to follow his Directions and submit to his Providence 'T is 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 â—ut being hurried by the Spirit of Ignoâ—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 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 expeâ—â— 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 tâ—â— 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 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 intâ—â—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 we doubt not O King shortly to make apparent when we â—â—all have the Honour to be admitted into your Royal Presence Second Letter Most Noble Prince 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 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 Unitâ— 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 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 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
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 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 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 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 An Extract of some of the Precepts and Rules that Pythagoras Recommended to his Disciples and Followers O Thou doubly compounded Man fram'd of an Earthly Body influenced by an Immortal Soul convert the Eye of thy Understanding inward study thy self and thou shalt know the wonderful Powers and Qualities God has implanted in thee Thou art the Similitude the Resemblance of all Powers Worlds and Elements In thee the true Natures and Properties of all Created Beings are contained Thou art the Son and Off-spring of all Worlds both Material and Immaterial whereby thou Vertually containest and Symbolically representest the Essences and Qualities of them all For the Great Creator has indued every Being with an Influential Vertue and Vice but more especially thee O Man By which means there is a Secret and Sympathetick Operation and Working of one Body on another For which cause we Command and Recommend to our Disciples and Children I. Temperance and an Abstinence from all Hurtful Things in Eating Drinking and Communication That they keep themselves Clean and Unpolluted Besides we have a particular regard to the great Law of Retaliation to which man must submit either in this or the other World This is the Law of Justice by which all must be tried and none can be exempted Which is the Original Ground and Reason of our Prohibition of Killing Living Creatures and Eating Unclean Foods II. The Gods are not only the Creators but the Preservers of all Creatures and none can enter into the Regions of Bliss but such as observe the Rules of Justice and in all Things imitate them For whosoever opposes them must be compelled to undergo the Severity of Retaliation seeing every thing is moved by a Sympathetick Motion and Inclination and not according to Sence as some vainly imagine but according to God's Eternal Law in Nature and her secret Operation III. The Heavens Sun Moon Stars and all the Elements distil their genuine Influences and prolifick Vertues on all Creatures The most inferior have an equal share in the benefit of those Immortal Preserving Powers according to the Capacity of their Nature So that to obtain their Favour we must of necessity be like them in our Works and Communications IV. We likewise forbid all manner of Violence and Murder not only of those of our own Kind and Species but likewise of all inferior Animals For no Man can do the Work of the Spightful Powers but he must at the same time enter with his Will into their Qualities which have an innate power to advance all kind of Cruelty darkening the Soul and rendring it apt and ready to receive and embrace the Suggestions and Impressions of evil Demons making it a Companion of all the Rapacious Beasts of the Wilderness which we call a double and treble falling from the heighth of Good to the fathomless Abyss of Evil cloathing the Soul with a Bestial Body the Essences whereof will stick to it in Eternity For this Practice is contrary to the Laws of Creation and Preservation 't is Man only by a whimsical Conceit that makes the distinction and not the holy Powers for the Imaginary Security of himself and the Maintenance of Society V. Houses and Hospitals sufficiently endowed must be
provided to preserve the Inferior Animals from the Injury of the Elements in their Old Age. For Charity and Kindness to innocent and helpless Creatures is the most acceptable Service to the good Powers attracting the benevolent Influence of all things The increasing Dew of the Celestials shall never be wanting where Love abounds VI. Whosoever shall Rescue or Buy any Beast Bird or other Creature from the Hands of the Slayer shall be blest in all he has does and be made partaker with the happy Communications of good Demons for Charity where there is no Interest and when the performing it is chargeable powerfully unites the Soul to all that is good and excellent and is most agreeable to the Fountain of Goodness it self VII Give Respect and Honour to all inferior Creatures because they bear in their several Natures the Stamp and Impress of thy Maker's Wisdom and Power as well as thy self especially to the Cow and Ox they deserve it at thy hands upon account of their serviceableness to thee They are Creatures of great Value and the holy Powers will not excuse if thou abuse and torment them VIII Touch no Dead Body for they are unclean and if it so happen that any do they shall be compelled â—o undergo a Hundred Days Purification and pay Ten Pieces of Money towards the Education of Poor Children c. IX Drink not out of the Cup nor Eat out of the Dish of those that Eat unclean Foods or Drink strong Drink if any he found so to do they shall suffer a Hundred Days Purification and pay Ten Pieces of Money for the uses above-mentioned X. No Strong Liquors Wine or the like shall be drunk only pure Water which is the Mother of all Liquid Fountains and moist Elements For all Strong Drinks are injurious to Nature and destroy the Health both of Body and Mind XI If any Steal from or Rob his Neighbour he shall restore Ten-fold either in Goods Money or Labour And when any Person is Condemned in this manner if any shall Jeer Deride or Reproach him with his Crime the Person so doing shall undergo the same Punishment for Justice is the end of the Law XII Every Fifth Day in the Year shall be a Fasting Day or a Day of Abstinence and the Master of each Family shall cast up his Account of Expences and what he has sav'd shall be given into the Publick Stock for Charitable Uses for the Gods are much Delighted with clean and unpolluted Minds and Charitable Souls XIII Let it be a Law That all Ancient Men dispose of their Estates to their Children and Kinsfolks and other good Uses reserving only a Competence for their Maintenance that as much as in them lies they may free their Minds from the Fatigues of this World in order to be the more fit to Communicate with the Gods and Heavenly Powers XIV Singing and Musick ought to be practised and is of great use especially at the time of going to Bed for it naturally composeth the Animal Spirits and prepares the Intellect for the Conversation of holy Demons for all Composition and Concord is begotten by its simile XV. No Man shall be the Husband of more than one Wife for many Women disturb and discompose the Harmony and Unity of the Mind and Strength of the Body and is often the Source and Foundation of Enmity in Families and States XVI You shall be obliged to Pray to the Celestial Powers three times a Day and after each Prayer Sing an Hymn of Thanksgiving to the Gods XVII If any have in their own Judgment offended in Eating or Drinking to Intemperance or in any other thing wherein their Consciences accuse them though it does not fall under a publick Censure They shall purge and cleanse themselves by Fasting and Prayer for one Day which will contribute to the Resettlement of the Mind and Strength of the Body XVIII You shall Eat and Drink twice a Day at Nine in the Morning and Four in the Afternoon which will be sufficient to supply the wants of Nature in that respect XIX No Woman shall Marry after she hath been the Wife of one Husband but remain a Widow and subjected to a retired and sedate Life and easie Imployment For Widows sooner become wanton than Maids and consequently more bold and forward And by this means their Husbands Off-spring shall be better secured in their Rights and the Descent or Division of Estates more equally preserved XX. Every Son shall be bred up in his Father's Trade for as much as they easily learn what they daily see and practice in their tender Years So that they will become not only more Curious in their Arts but put their Parents to little or no extraordinary Charge having learnt their Trade at the Age of Fourteen or Sixteen Years which is usually the time others are put out XXI Let Women accustom themselves to a quiet sedate Life especially during the time of their Impregnation Nothing is more hurtful to them than too much Talking and Passion Let them live temperately avoid sharp and soure Foods which will greatly conduce to the Health of themselves and the Child they are pregnant with XXII From Three Years of Age to Eight is the principal time for Teaching Children all Science and Art and all other things they are capable of handling Then Impressions take the deepest Root and the Mind then is least prepossessed with Passion and Prejudice It is inconceivable to imagine what Children may do if betimes they are rightly instituted I observe most lose great part of their time for not being early instructed in true and proper Methods For in this tender Age they are like Trees planted by the Hands of a Skilful Husbandman in their due and proper Season XXIII Let all the Food of Children be of a light and easie Concoction for they afford both a dry and moist Nourishment fit for their Age. XXIV If any Man Despise Undervalue Reproach or Backbite his Neighbour or the Poor he shall if his Circumstances allow it pay a Hundred Pieces of Money and be Excommunicate for a Hundred Days And when he hath made this Retaliation the Holy Bramen or Priest shall say unto him The Gods and Celestial Powers dispence the Influences of their Benefits to the Just and Unjust to all equally according to their Pleasure And if Man wou'd ever be united to the Good it is his Duty to imitate them For there is no Mark or Character of the Favour of the Gods but this which is the highest Number and compleatest Composition of the Soul XXV Let not Youth speak in the presence of the Elders not having first ask'd leave for it is contrary to all Harmony and Order And it shall be the Care of Parents not to suffer any unseemly and undecent word to be spoken in the Ears of their Children XXVI All Differences arising between Man and Man shall be referred to the Decision of Three Persons acquainted with the Matter Two of whom
shall discourse the Business and if they cannot adjust the Controversie the Third shall have Power to do it to whose Sentence they shall without Appeal be obliged to submit And if any Passion arises the Beginner of the Strife shall be Fined Ten Pieces of Money for the Use of the Poor XXVII In all Buying Selling and Bargaining he that Sells shall pay to the same Use One Piece of Money for each Hundred and so in proportion be the Bargain more or less XXVIII Seeing we have already commanded Temperance it will be necessary only to subjoin That you rest from your Labour from Eleven a Clock till Two in the Afternoon For the composing and settling the weary Faculties of the Soul is a great prop and support of the Health of the Body Third Letter 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 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 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 't is 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 have arose in their place and till this Principle be again renewed in the Soul â—here can be no true Religion acceptable â—o the Universal Creator and First â—eing Therefore it is that we have prescriâ—ed Rules of Temperance Meekness â—nd Love to our Disciples that by corâ—ecting the Principle of Fierceness and â—itterness in the Soul they might be â—ssimilated to the Divine Nature For â—e could never perswade our selves â—â—at the Gods have any Pleasure in the â—estruction of their Creatures and do â—elieve that all Bloody Sacrifices are a â—ench in their Nostrils How is it â—ossible to conceive the Fountain of â—ove and Goodness to be delighted â—ith Cruelty I have found in most â—ountries where I have Travell'd â—â—at the main Business of Religion is â—uilt upon fine Shows pompous Paâ—des and a ridiculous Observation of â—â—less and uncommanded Ceremonies â—â—is is meer Superstition and not Reliâ—â—on Men have submitted and enslaved themselves to common Practieâ— and choose rather to embrace a mistakâ— and groundless Opinion for Religion than put themselves to the trouble oâ— finding out the Truth which indeeâ— is the highest Enoblement of a Rationaâ— Soul Custom hides the Truth froâ— all Men in one degree or another anâ— 't is no small part of Self denial to oveâ—come the Inveiglements thereof So that these things considered â—â— that imposes Laws of Instituted Worship on other Men ought to begiâ— with the Knowledge of God's Nature and himself endeavouring to understand both in a competent degree Hâ— must distinctly and attentively consideâ— the stupendous and amazing Wondeâ— of the Work of Creation and striveâ— much as in him lies to conform his Injunctions to those and imitate the moâ—â— perfect Example Whoever therefore Worships God by the direction of Custom and Opinâ—on is highly mistaken for by thâ— means he considers God rather as hâ—â— Inferior as if he were obliged to be deâ—ighted with such manner of Service as he shall be pleas'd to allow him Can â—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 Hence it follows that he only is trâ—ly Religious who having attained tâ— Knowledge of things Divine returns hâ— own Perfections as the greatest Glorâ— unto the Cause from whence they flowed wholly resigning and devoting him self to a desire of Enjoying that whicâ— is altogether able to satisfie him Thus much O King we though fit to Write to Thee concerning Religion that thou mightest perceive thâ—â— the Amendment of Mens Manners anâ— the leading them from the darkness oâ— Superstition and Error into the Light oâ— Truth and Wisdom is the principaâ— Scope and Design of our Doctrine anâ— not the Embroilment of Kingdoms and stirring up Sedition as we havâ— been unjustly represented Fourth Letter Most Renowned King ANother
prepared That Wind is an Epidemical Distemper The best way to prevent and remâ—â—◠〈◊〉 Thâ— Occasioâ— of 〈◊〉 and the 〈◊〉 of 〈…〉 â—hem Of Fasting aâ—◠〈…〉 the Indâ—â—â— Physiciâ—â—â— and Brachmaâ—â— usâ— with their 〈◊〉 Of the Eiâ—â—â—â—â—â—ter Methods the Brachmans prescribe to be observed by their Women during the time of their Impregnation Lying-in giving Suck c. in respect both to Mind and Body Silence Recommended Chearfulness Commended The Brachmans Opinion of the Power of Musick Their Receipt to Cure Swelled Breasts Sugar a great Balsamick Their manner of the Education of Youth The great Influence and Power of the three grand Spirits of â—â—e World Idleness Condemned The Reason why their Children never depart from the Law of their Fathers An Instâ—nce thereof produced Of the Ninth Letter The Brachmans Opinion of the Soul of Man The Original of Man's Depravity All Violence and Oppression of Inferior Creatures forbid Their Notion of the proportion of Rewards and Punishments in â—he other Life An Account of their Belief of Transmigration and the Middle State The Power of Sympathetick Prayer Of the Tenth Letter The Indian King's Summons to Pythagoras to appear at Court Of the Eleventh Letter Pythagoras his Answer to the King of India Abstinence from eating Flâ—â—â— proved as Ancient as the World Violence to inferior Creatures forbidden upon account of Moral Justice and Goodness Hunting Condemned The Dignity of the Animal Nature asserted and proved How the Knowledge of Divine Magick â—s attainable Of the Twâ—lâ—th Letter Pythagoras his Account of the Powers Vertues and Efficacy of Numbers The Method of using them in the Cure of Diseases Of the Discourse between Pythagoras and the King of India Prejudice Custom and common Opinion Enemies to Knowledge and Vertue The Original Composition of Man The Occasions of his Degeneracy The true Reason of the Liberty of the Will assigned That a Lawless Liberty to do what we will is a mistaken Notion of the Power of Man Wherein the Dignity â—nd Power of Man does cousist In what â—ence Man is the Image of God and how â—he ought to Govern Inferior Creatures Power to do any thing is no Argument for the Lawfulness of doing it The Mortality of Brutes no Reason for our Abusing them Of the Thirteenth Letter Of the Nature of true Religion That it does not consist in the Observation of external Ceremonies Wherein it does consist That the Imposition of needless Things in Religion gives Birth to most of the Confusions that happen in the World Of the Fourteenth Letter Of the Power Excellencies and Effects of Musick The Subject of the Hymns and Songs of the Pythagoreans the Reâ—son of their use of them annexed An Extract of Twenty Eight Precepts that Pythagoras left his Disciples Metrodorus the Grecian to Averroes the Arabian sendeth Health Most Learned and Renowned Averroes 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 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 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 â— intreat therefore thou wouldest send â—hy Opinion of this Operation of Naâ—ure in Writing by this Messenger whom I have ordered to stay at Corduâ—a till thy leisure shall allow thee opâ—ortunity of doing it Farewel Dated Athens 1149. Averroes to Metrodorus Worthy Metrodorus 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 't is 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 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 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 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 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 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 't is 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 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 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. Metrodorus 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 'T is true some of 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 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 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 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 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 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. Noble Metrodorus 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 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 â—annot derive its quality from the proper Menstrum and if it be ill and unpleasant it can 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 whatâ—oever quality that be that you make â—our Meal of if you Vomit strait after â—t what you deliver shall be sweet or â—etain the same taste or be very little â—ltered unless there be a manifest disorder in the Menstrum it self of which â—o Person can be ignorant The Business of the Menstrum as we have said before is to supply the Mouth and Stomach with moisture 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 great difficulty lyes in finding out the just measure and proportion in quantity and
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 Miâ—hridaâ—â— Aqua Sâ—iptica of which 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. Averroes to Metrodorus SInce my last I have met with some Occurâ—â—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 lâ—â— any thing pass by you unexamined and scorns to despise any thing meerly because 't is 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 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 most advantageous to such as labour under wasting Distempers All Spoon Meats made â—â— Oat-meal and Water eaten with Bread but without Butter are proper Some commend Flower and Water eaten with Bâ—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 Caâ—hexy 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 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 't is 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 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 't is 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 and gross Humours and unperceivably assists the Operation of Nature The Sanguine Complexion ought chiefly to desire the most
down the Inhumane Doctor 's nasty Pills 〈…〉 â—renches Cordials Julâ—â—â—â— and 〈◊〉 when the Curâ—â—â—ight abundantly better with more Ease and less Charge be effectually Accomplâ—sht The Indian Physicians did strictly forbid this Abominable Practice And the Wise Brachmans â—â—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 drinâ—â— they admâ—â— not of any sorâ— of Fruit 〈◊〉 Currans and interdict the use of all sorts of Spice as permcious to â—â—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 than Ungrateful which has been the only reason of venturing thus far on this Subieâ—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. Metrodorus 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 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 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 Circuâ—â—tions from gross Matter and Obstructions confirms the Faculties of the Mind rendring them fit for the Contempâ—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 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 rendring the Mind more equal in their Operations If any of their Women chance to have 〈◊〉 swelled â—râ—â—sts or Tumors they râ—ach them to make this following Poâ—â—tice which they esteem to have an Universal Tendency and Effect Viz. Taâ—â— 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 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