BEING A TRANSCRIPT Of Several LETTERS From AVERRO an Arabian Philosopher at Corduba in Spain, to METRODORUS a Young Grecian Nobleman, Student at Athens, in the Years 1149, and 1150.  
ALSO Several Letters from Pythagoras to the King of India, together with his Reception at the Indian Court, and an Account of his Discourse with the King, and his Gymnosophists, and his Rules and Precepts: His Account of the Power and Efficacy of Numbers, and Magical Uses thereof. To which is prefixed, a Latin Letter by Monsieur Grinau, one of the Messieurs du Port Royal in France, to the Ingenious Monsieur Gramont, Merchant at Amsterdam, concerning the Subject of these Papers, and how they came to his Hands.  
The Whole containing Matters highly Philosophical, Physiological, Pythagorical and Medicinal. The Work having been long Concealed, is now put into English for the Benefit of Mankind, and the Rectification of Learned Mistakes.  
London, Printed and Sold by T. Sowle, in White-Hart-Court in Grace-Church-Street. 1695.   

Epistola Praefatoria ad Librum Sequentem; Scripta a Domino Grinau ex praefectis Portus Regii in Gallia, ad Ingeniosum Dominum Gramont, Amstelodamae Mercatorem.  
SAepe saepius (Dignissime M. Gramont) Occasionem testandi meam erga te Gratitudinem expetivi, quam tandem nactus, non potui non prehendere. Sub tuis enim auspiciis & impensis primo operam dedi literis, utpote ex Angusta oriundus familia. Et necesse est & fas videtur inde aquas redire unde primitus exiebant. Hocce Opusculum quale quale est inopinato (& praeter spem) casu in manus incidebat. Quod non citius mihi accidit quam Tibi committere destinavi. Nosti optime Mr. Le Petit, Amicum Nostrum pusillo licet corpore, magno Valentem Ingenio, pluribus abhinc Annis in Andaluzia apud Cantabros Hospitantem. Iste Vir, parvulus quidem, & inter nostrates facetissimus Congerro, copiam mihi fecit hujuscemodi literarum. Etiam & fidem dedit eas Averroeana manu, ve●usta latinitate Conscript●s fuisse, & ex Librario suo apud Cordubam, Anno 1231. Millesimo Vigentesimo Trigesimo primo inde traductas, & in privatam cujusdam▪ Nobilis Andaluzensis Bibliothecam repositas.  
Jam vero reddenda est ratio, quamobrem ego hasce Literulas in manus tuas misi, ingentis munificentiae impar sane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Novinte, Amicissime V. etiam vel a primis ●unabulis literas sitire, & plus operae studio Philosophiae dedisse quam caeteri opibus comparandis. Hae sunt verae Divitiae quae nec animis satisfacere neque Corpus laedere possunt, quo enim plus potantur eo plus sitiuntur.  
Averroem itidem in medium inducere huic veritati astipulantem possumus: In confesso est apud omnes qui vel primoribus labris Medicinam illibarunt, illum de hac arte optime meruisse; quippe qui regulas conservandae sanitati, sanae rationi innixas tradidit, qui temperantiam, quasi utramque paginam in hac re facientem, omnibus proposuit. Illum vero de Menstruo hoc, de quo jam agitur, calculum suum adjecisse testantur libri ab ipso conscripti Medicorum filiis haud quaque ignoti; quorum quidem copia Arabice Manuscriptorum, in Bibliotheca Collegii Medicorum Londini, unicuique petenti exhibetur. Non is fuit qui temere sententiam suam de rebus tulit: Arcanorum utpote naturae scrutator sagacissimus, investigator insignis: Quin & Arabs cum fuit, (sole equos suos non tam procul ab ista regione jungente,) hoc quicquid est secreti, tantum negocii neotericis facessens, illum latere non potuit. Nec in dubium utique revocari potest, quin scripta nostrae Pythagorae ipsi ad manum fuisse, vel saltem fando audivisse de ipsius effatis; quoniam per omnia secum usque adeo sentire videtur, ut intercessisse sibi cum illo vel per literas vel aliter arctiorem consuetudinem nemo dubitaret. Pythagoram vero quod attinet, omnes consentientiore pronunciant ipsum fuisse virum antiquis moribus, sincera fide, honorem nedum Existimationem vulgi parum affectantem, bono humanis generi prospicientem unice, sine fuco, citra verborum lenocinium, sine verbis proletariis auram popularem Captantibus, plane sine fuco aut dol● malo, prout rationi non absonos putaverat, conceptus suos literis mandasse ': Adeo ut proclive est credere illum promovendae sanitati, incolumitatique tam Corporis ac animae summe nitentem fuisse. Quid multis? tot tantaque scripsit, tantis a multis retro seculis ipsum extulerunt laudibus cuncti sanioris mentis Literati ut nefas omnino fuerit existimationem tanti viri criminatum iri. Siquis autem Luxuriae patriocinari satagit, dum Pythagoram parum sanae mentis ac injuriae mortalibus illatae insimulant, quod promovendae sartaeque tectae conservandae sanitati animae corporisque coelitus afflatus omnibus Carnium usus, interdixit, dixit, secum perpendet velim quot strages, quantum malorum Ilias nobis incubuit, quot truculenta morborum Symptomata hisce diebus Medicorum remediis illudentia, ferociter instantia nobis ingruunt, nisi ab ingurgitatione omne genus Carnium: Unde Languores desidiae, unde in nos impetum faciunt morbi Scorbutici, Asthmatici, quibus impar est congressus naturae, nisi a crebro & intemperato indulto ciborum usu; adeo ut non possumus non dicere nec indicta causa, gulam plures occidisse quam gladium. Hae sunt V. Amantiss. rationes qua propter hasce literulas tibi Communico. Primo statim vultu videntur esse praeludia Tyronum, quando vero praeparatis Animis imbibantur, tanto videbuntur celeberrimis Antiquorum Philosophorum sententiis convenire, quanto censentur ab hodierna Scholarum recedere disciplina. Multa quidem molimur & tamen nihil agimus, nisi Trojanum equum inducimus qui omnia evertit.  
Apage ergo Scholarum Rudimenta, Nugamenta. Quo enim plus eis incumbimus, eo minus sapimus. Quinque apud Scholas & septem in Academia consumpsimus Annos & etiamnum deliberamus utrum Conclusionem Syllogismi partibus annumeremus. O Discipulorum dura Ilia, qui gustant quae non possunt concoquere.  
Hic solummodo praefert nobis facem Natura, & quo diligentius eam sequimur eo propius veritati accedimus, Optima Scientiarum Magistra & Dux Vitae.  
Non opus est Dom. Gra. pluribus verbis, quam ut has literas in testimonium maximae erga te Gratitudinis accipias & boni Consules.  
P. Grinau. Dat. Non. Apr. 1687.   

A Letter Prefatory to the Ensuing Discourse, by Monsieur Grinau, one of the Messieurs de Porte Royal in France, to the Ingenious Monsieur Gramont, Merchant at Amsterdam.  
I Have often sought for an Opportunity of Testifying my Gratitude towards you, which having at last found, I could not but lay hold on. Under your Influence, and your Expenses, I first applied myself to Study, deriving my own Birth indeed from a very mean Family. And it is necessary that Rivers should return from whence they first flowed.  
This little Treatise, such as it is, very unexpectedly fell into my Hands, and immediately I determined to send it to you. You know our Friend M. L. Petit, a Person, though of a weak Body, yet of a very strong Understanding, who has for many Years since resided in Andaluzia in Spain, that little Man, and pleasant Companion, first gave me a Copy of these Letters, and also affirmed that they were written by Averro own Hand in Ancient Latin, and in the Year brought from his Study at Corduba, and laid up in the Library of a certain Nobleman at Andaluzia.  
Now I am to give an Account wherefore I present these Letters to you, an unequal Return of so large a Bounty. I know, Sir, that from your very Infancy you have Thirsted after Learning, and taken more Pains in the Study of Philosophy than others in the Acquiring of Riches. This indeed is the true Riches, which can neither cloy the Mind, or injure the Body; for the oftener they are tasted, the more they are desired.  
We have Averro himself confirming this Truth, who is acknowledged by all that have but the least Relish of Physic, to have very well deserved from that Art, he having laid down Excellent Rules, built upon sound Reason for the Preservation of Health, encouraging, and commending Temperance to all his Disciples. And what his Opinion was concerning the Menstruum of the Stomach, his Books, hardly unknown to the Learned, do abundantly discover, whereof there is an Original Manuscript Writ in Arabic, to be seen in the Library of the College of Physicians in London: For being a severe Searcher, and diligent Enquirer into the Secrets of Nature, he never rashly past Judgement upon things: And being an Arabian, and having a nearer Communication with Phoebus, whatsoever there is of Secret in this Business, that has created so much trouble to our Modern Physicians, could not be unknown to him.  
Neither can it be suspected, but the Writings of Pythagoras were in his Hands, and their Sentiments are so much alike, that none can doubt but that there was an Intercourse and Correspondence betwixt their Souls.  
As to what concerns Pythagoras, Mankind with one consent agree that he was a Person endued with Ancient Morals, and Sincere Fidelity, affecting neither the Applause nor Estimation of the Vulgar, having only a particular regard to the Welfare of Mankind, not stuffing his Writings with Rhetorical Flights to captivate the Understanding of the Ignorant, always commending many wholesome Rules, and useful Notions, to the Service of the World. So that it seems he was altogether bend to promote the Health and Welfare both of Body and Mind. What need is there to say more, so many Excellent Things have been Written by him, and with so many Praises have all the Learned in former Ages extolled him, that it would be highly unreasonable to suspect the Reputation of so great a Man.  
But if any one shall so far Patronise Vice and Luxury, as to charge Pythagoras with Madness, for Interdicting Intemperance, and Killing, and Eating of Flesh, let him consider whence all these Slaughters, and Cruel Symptoms of Diseases, passing the Understanding, even of Physicians, do proceed, except from an ●ntemperate Ingurgitation of all s; orts of Flesh? Whence comes the Languor of Sloth, Scurvies, Asthmas, etc. which Nature is hardly able to overcome, unless from a repeated Indulgence in the Eating of unwholesome Food, so that we may truly affirm the Gullet to have destroyed more than the Sword.  
These are the Reasons, Sir, that induced me to Communicate these Letters to you. At the first sight indeed they seem to be the Exercises of Young Scholars, but when they are imbibed into prepared Minds, they will by so much the more appear to accord with the Judgement of the Best Philosophers, by how much they seem farther removed from the present Practice of the Schools; where indeed we endeavour many things, but do nothing, unless induce a Trojan Horse that overthrows every thing.  
Away then with these Trifling Rudiments of the Schools; for the more we apply ourselves to them, the less wise we grow. We spend Five Years at School, and Seven in the University, and yet are in doubt, whether the Conclusion is to be reckoned part of a Syllogism. O the stubborn Guts of Scholars that can endure to swallow what they can never digest.  
But Nature carries a Torch before us, and the more strictly we follow her, the nearer approach we make to Truth; she being the best Mistress of Arts, and Guide of Life.  
There's no need of more words, only I beg you'd please to accept this Address in part, as a Testimony of the Gratitude of,  
Sir, Yours, P. Grinau. Dat. Non. Apr. 1687.   

THE CONTENTS  

Of the First Letter. BEing a Commendation of Averro his Learning. A modest Request to that Philosopher to give a full Satisfaction concerning the Nature of the Menstruum of the Stomach.  
Of the Second Letter. That the Prejudices of Education ought to be subdued. That Philosophy allows a greater Liberty for the Exercise of Reason than the Mysteries of Faith. The Vulgar Notion of the Menstruum Described, and Disapproved, and the Reasons of Disliking it assigned. The Inconsistency of the Common Opinion Demonstrated 〈◊〉 the Nature of the Menstruum. That Eggshells and Oyster-shells are of the same V●●tue in M●●●●inal Operations with Powder of Pert, 〈◊〉 often used by Apothecaries for the 〈◊〉 Purposes, and at the same Rates.  
Of. the Third Letter. Th●●●●e Nature, Quality and Operation of the Menstruum Described. I● Resemble 〈◊〉 with the Universal Menstr●●● of the World. The principal seat of its generation. That a disordered Menstruum is an Argument of an Indisposed Constitution: And how the disorder may be Remedied.  
Of the Fourth Letter. That Experience i● the truest Ground of Knowledge. The Reason why Physicians commonly Mistake in the Notion of the Menstruum. The Office of the Menstruum. Too much Nourishment prejudicial to the Menstruum. The manner of Concoction of Food in the Stomach, etc. The Benefits of the Menstruum in Application to external Wounds and ●●res, etc. The proper Means of generating the Menstruum; and what Meats and Drinks destroy it.  
Of the Fifth Letter. Whether there be any Fixed Salts in Vegetables or Animals, Determined Negatively; with the Reasons assigned. Bitter Herbs afford most Salt. No Chemical Art can unfix Salt. The proper way of unfixing it. The Physical Uses of Fixed Salts. What sort of Salt is most Medicinal. All Spirits drawn from Vegetables, have the same, or very like Operation. From what Vegetable the best is Extracted.  
Of the Sixth Letter. Methods to be Observed by Consumptive People. The Nature and Use of Milk discoursed of. The proper Season of the Year for ●ating it. Methods to be observed by each Constitution.  
Of the Seventh Letter, The Excellency of Herbs, and how prepared. That Wind is an Epidemical Distemper: The best way to prevent and rem●●● 〈◊〉. Th● Occasion of 〈◊〉, and the 〈◊〉 of 〈…〉 ●hem. Of Fasting a●● 〈…〉 the Ind●●● Physicians and Brachma●● us● with their 〈◊〉.  
Of the Ei●●●●●●ter. Methods the brahmin's prescribe to be observed by their Women, during the time of their Impregnation, Lying-in, giving Suck, etc. in respect both to Mind and Body. Silence Recommended. Cheerfulness Commended. The brahmin's Opinion of the Power of Music. 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 ●●e World. Idleness Condemned. The Reason why their Children never departed from the Law of their Fathers. An Instance thereof produced.  
Of the Ninth Letter. The brahmin's Opinion of the Soul of Man. The Original of Man's Depravity. All Violence and Oppression of Inferior Creatures forbidden. Their Notion of the proportion of Rewards and Punishments in ●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 Fl●●● 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 Magic ●s attainable.  
Of the Tw●l●th Letter. 

Pythagoras' his Account of the Powers, Virtues 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 Virtue. 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 ●nd Power of Man does cousist. In what ●ence Man is the Image of God, and how ●he ought to Govern Inferior Creatures. Power to do any thing is no Argument for the Lawfulness of doing it. The Mortality of Brutus' 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 Music. The Subject of the Hymns and Songs of the Pythagoreans, the Re●son of their use of them annexed.  
An Extract of Twenty Eight Precepts that Pythagoras left his Disciples.      

Metrodorus the Grecian to Averro the Arabian, sendeth Health.  
Most Learned and Renowned Averro,  
HAving often read over thy Works, and considered with myself 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  manner extends itself 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 spite 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 own 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 wind and turn, and discerned her naked in her bare and simple form.  
Proceed therefore, most Noble Averro, 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 virtue of its Acidity or Acrimonious quality only, hath power to separate and concoct the Food, which indeed is a Notion I could never digest. ● entreat therefore, thou wouldst send ●hy Opinion of this Operation of Nature in Writing by this Messenger, whom I have ordered to stay at Cordu●a till thy leisure shall allow thee opportunity of doing it. Farewell.  
Dated Athens, 1149.   

Averro to Metrodorus.  
Worthy Metrodorus,  
I Had been better pleased with your Letter, if you had been more sparing of your Compliments: 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 chase a far Nobler and Richer Prize than public Fame, even Truth itself. 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 bend 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 Judgement in that Point, and if I can possibly assign the true reason of what you inquire 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 choose, 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 sour Nature, or his Stomach debauched 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 sour quality, how is it possible that our Food, which consists of all natures and tastes should assimilate itself 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 extreme, 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 sour 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, Gripe in the Bowels, sharpness of Urine, Fluxes, Gouts, and an infinite Train of Distempers. If the Complexion be Melancholic, Obstructions and Oppilations arise, from whence head-aches proceed, and that Inimical Distemper called Vapours, for which there is no Remedy in Physic, the most available is Temperance and Order. If the Complexion be Choleric they give Fevers, Rheumatisms, &c, If Sanguine they cramp Nature in her very Radix by Convulsions, Consumptions, Loss of Appetite. If Phlegmatic 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 Windpipe: 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 itself uneasy, by affecting the whole Microcosm with an universal Dyscrasy. Moreover, I would fain know to what purpose Physicians so frequently prescribe Sweetening Medicines to their Patients. Is it not to abate sharpness of Humours? First in the Stomach; Secondly in the Blood, as Pearl, Eggshells, Oyster-shells, Crabs-eyes, etc. which in Operation are much alike, viz. To rectify the Stomach, and purify the Blood. And our Apothecaries can tell you, that they often use Powder 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 itself; but Experience teacheth, that all extreme 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 sour, sweet nor bitter, nor salt, nor astringent, nor of any manifest taste or quality, so long as it remains entire 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 entering 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 Superior 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 lie under on account of our Country men. 'Tis 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 tie myself 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 itself 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 Courtesy 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 itself, which if it were sharp, sour, bitter or sweet, etc. could never be a Menstrum suitable to the Nature of Vegetables, Fruits, Grains, Seeds, etc. whereof there is a wonderful Variety, beyond the Limits of Humane Arithmetic: And it is utterly impossible for a Menstrum, wherein any Humour is predominate, to assimilate itself 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, sour and bitter, or of whatsoever extreme quality, still retains its simple and natural Taste: And Experience tells us, those who used 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; Farewell.  
Dated, Corduba, 1149.   

Noble Metrodorus,  
WEre Friendship like that of other Professions; did it propose a private and personal Advantage in all its undertake; 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 mere mistake of Nature's Operations. For be this voided Matter of what taste soever, it cannot 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 itself (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, chief 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 whatsoever quality that be that you make ●our Meal of, if you Vomit straight after ●t; what you deliver shall be sweet, or ●etain the same taste, or be very little altered, unless there be a manifest disorder in the Menstrum itself, 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. It being of a mild Nature, and gentle Operation, bows and applies itself to all sorts of Meats or Drinks that enter the Body, tempering and incorporating itself 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 Virtues 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, than 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 lies 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 alembic, where they are all mixed, melted, and dissolved, than the Operative Faculties of Nature separate and divide them into divers qualities. First, into a Milky Chyle, whence the attractive Faculty draws forth the Virtue, 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 hardened, having no other way to void itself, but only by the Windpipe. Those whose Stomaches 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 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 Phlegmatic 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, etc. 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 Virtues of the Food, and disperse 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 itself 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 Swell. This is often done with good success, if the Method be continued; that is, if it be often applied. For it is a constant and repeated Application that overcomes and cures. I 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 virtue of fasting Spittle, with a quicker and more certain Effect than any Poultice or Plaster whatever: Dogs, and many Animals, have no other way to Cure most Wounds; and I myself, Metrodorus, have done the same: Which are all instances of the Balsamic Virtue of this Menstrum. Bread chewed in the Mouth assuages all Tumours and Inflammations, if worked into a Poultice, and applied seven or eight times a day, till the Cure be accomplished. So unconceivable is the Excellency of this Liquor, that if the Powerful Virtues of it were vulgarly known, your Common Empirics and Surgeons would have but very little Practice. In many Cases most People might be their own Doctor, and deliver themselves from a great deal of Expense 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 easy.  
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 Drougth and Dryness in the Mouth, Obstructions in the Stomach, Asthmas, 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, etc. 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 Balsamic Liquor. The frequent use of such things beget Fevers and Scorbutic 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 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 stirred 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.   

Averro.  
IT is not possible for me, Averro, 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 enlightened 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, Averro, the Subject of my Wonder, but now the Object of my Emulation; 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 dispense 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 fixed 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.   

Metrodorus,  
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 Chase, 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 Salnitral Virtues 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 Virtues or Balsamic Spirits become more or less Volatile, according to the Nature and Strength of that thing. Can you by any Art continue and maintain the Oily Virtue, 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 virtue, 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 entire; 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 Virtue; 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 mere accidence of the Fire, and nothing else; even as the Balsamic 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 Virtues into a keen and sour quality, and thence into a fierce Sulphureous Spirit. And also in Vegetables, by the help of Fire captivate and fix the fine and Volatile Virtues 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 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 Chemist's 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, etc. 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 Virtue 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, 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 Virtue, 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, etc. 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 Request. But another Question, suggesting itself, relating to the former, I shall a little trespass on the Limits of epistolary Confinement, in order to offer somewhat by way of Solution to That, and so entirely 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, etc. 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 Virtue, and are of good use, if properly administered, 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 Paralytic Contractions of the Nerves and Sinews, induce, as their utmost Malignity, Death itself, 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 itself: When by Burning any Herbs, etc. 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 Virtues 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, etc. which make Men look like so many spotted Leopards, which the public and scandalously Licenced Quacks and Empirics, together with their Orvietan, or disguised Mithridate, Aqua S●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 mere Trick for an Impudent Blockhead to get a Penny at the Expense 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 aught 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 Philosophers, 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; Farewell.  
Dated Corduba, 1149.   

Averro to Metrodorus.  
SInce my last I have met with some Occurrences 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, merely because 'tis easy to be had, and at a cheap rate. The true value of things is never lessened 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 surprise 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 entering 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 ●● Oatmeal 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 sweetened 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 extremely 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 Cachexy through the whole Body. It is very wholesome also to walk in the Fields, especially 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 Clothing 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  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 Virtue 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 touched 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 than it becomes thick, and as it were stagnated, difficult of Concoction, and exceedingly detrimental to wasting People, and naturally generates frothy and phlegmatic Juices in the Stomach, which is drawn and attracted by the Lungs; and Nature having no other way to disburden herself of these Crudities, is necessitated to send the greatest part up the Windpipe, occasioning Asthmas 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 Phlegmatic aught 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 Oil together, with a draught of good Ale and Beer, is very wholesome; 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 chief 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 observed, for Nature is pleased 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 Choleric Complexion requires in the Morning half a Pint of good Water. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 'Twas the Theban Poet's Expression, but never the less true; for being his Horace says, Nulla manere diu nec vivere Carmina possunt Quae Scribuntur aquae potoribus, etc. 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 Cider, etc.  
If the Disposition be Melancholic, let them take some exhilerating Spoon-meats for a Breakfast dressed 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 easy 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 and excite Fumes in the Brain, and an unremovable Dulness or Lethargy through the whole Body. For certainly Spoon-meats 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 assimilate themselves with the Crasis of the Stomach, and pass handsomely off in Urine, etc.  
But if they are Aged People, they ought to eat that which is easy of Concoction for the first part of the Day, and after three or four Hours such easy Food as their Stomaches 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 using the best and greatest Blessings bestowed 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 yourself I shall not be wanting one Post to gratify your Curiosity.  
Dated, Corduba, 1149.   

Averro to Metrodorus.  
A Friend of mine being just upon the point of taking his Journey into Greece, I thought myself 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 myself you will be extremely delighted; for a finer Understanding, a stronger Judgement, 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 the Wo●●●. I would advise that they be always eaten raw, with Oil, Vinegar and Salt, with Bread, Butter or Chief, 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 boiled. The boiling 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 Salnitral Virtues, whereby the Herb becomes crude, and consequently more purging, than raw. Cabbage and Coleworts, being boiled 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 Oil, Vinegar, Salt and Bread, etc. you will find no such Operation; the Effect will be gentle, your Stomach will be warm, 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, 〈◊〉, etc. 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, etc.  
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 Oppilations in the Breast and Lungs, which can not otherwise be prevented than by observing 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 uneasy. 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 depraved of their Natural Power, the Palate disordered, the Qualities in contention one with another, like Parties in an ill-governed State. What madness is it to force this miserable Creature to swallow down the Inhuman Doctor's 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 should 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 Subject. 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 myself. It hath been my Folly to venture hitherto, who am looked 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 Virtue established 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 Learned the difference betwixt Affection and Flattery. Farewell.  
Dated, Corduba, 1150.   

Metrodorus▪  
HAving of late had some Respite from Business, I remembered my Promise to you, which I have at last performed. I have here sent you an account of the Practice of the Indian brahmin's. 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 World's 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 Virtues, from whence proceed Wind and Vapours, etc. 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 herself, 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 Circu●●tions from gross Matter and Obstructions, confirms the Faculties of the Mind, rendering them fit for the Contemplation of Wisdom and Virtue.  
They command their Women to Labour and Exercise gently, Morning and Afternoon, in regard that it will contribute as much to their Offsprings Health as their own, and deliver them from the trouble of all Windy Diseases and Vapours, with which many Women are so extremely afflicted.  
They Recommend Silence to their Women, as a Noble Virtue: 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 waste 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 Cheerfulness, 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, apt 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, etc. Believing that Music hath a certain secret power of moderating and composing the Pathetic Motions of the Soul, rendering the Mind more equal in their Operations.  
If any of their Women chance to have 〈◊〉 swelled ●r●●sts or Tumours, they r●ach them to make this following Poultice, 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 brahmin's 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 brahmin's 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, etc. But from the second Spirit or Daemon comes Love, Pity, Mercy, Compassion, etc. 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 Fantastical.  
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 Daemon, 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 Inferior Creatures that cannot defend or help themselves. That the greater part of Mankind are governed 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 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 departed 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 Numbering, and acquaint them with the Method of God's Works 〈…〉 World's; 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 of the Excellency and Justice of that ●eing, they look upon it as his positive command, 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●● compelled 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 notice 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 ●● 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, etc. Nor can they ever be prevailed with to become Servants, being extremely 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 lie 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 Virtue 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 overforwardness 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 Virtue.  
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▪ 〈◊〉 ●e is endued with an Elementary 〈◊〉 ●●pable Body, which Body is 〈◊〉, enlivened or informed by an Etherial Spirit, and so answers to the great Body of this World, from whence the same is taken, and therefore is an Abridgement or Epitome 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, Splendour 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 〈◊〉 than 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 inferior 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 an Enemy, not only of himself, but also of all ●reated Being's. He Curses and Destroys all, and all Creature Curse him, and the Evil Wishes ●f these Creatures do not proceed fr●m them causelessly, and therefore they very often take effect, and powerfully draw down the Thunderbolts 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 Manslaughter; 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 the 〈…〉 of the Celestials to 〈◊〉 ●pon all. The Blessings of the Four Worlds are equally distributed to all Creatures: Inferiors have a● equal Privilege ●●th the Superiors he only preserves and sustains the Universal System of Nature by the Hand of his 〈◊〉 spread 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 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 Servile▪ 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 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  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 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 passed 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 men's Wishes and Prayers penetrate and open the Fountain of Wrath, and strengthen it: and on the contrary, the good Wishes and Prayers of the 〈◊〉, Innocent Man▪ have 〈…〉 into Heaven, and all good, o● whatever ●● like itself; for the Celestial Powers and Properties of 〈◊〉 Internal Nature, are not only moved, ●●●ned ●● incorporated by sense, 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 Welldoing, 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 Soveraigue 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 and Killing, either of Men or Beasts; for every thing, both in the good, and also in the evil, do as naturally, and as powerfully, stir up and strengthen its own property, as the Loadstone attracts Iron: We do likewise firmly believe, and it is one of our principal Points of Doctrine which we teach our Disciples, 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,  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. Bu● on the contrary, 〈◊〉 those that in their Lives have observed the Rules of Justice, and refrained all Violence, Oppression, Killing; Intemperance 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 clothed with more perfect ●● beautiful, and more glorious, human● Shapes and Forms. For 'tis not to be doubted, and our Ancient 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 clothed all the vast numberless variety of Creatures, in each Climate and Country, 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 ●● wild, savage Beasts, and cruel natured 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 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  themselves with Terrestrial Bodies, they have appeare● in humane Figures and Shapes, it ●●●ing the Indispensible Law of God a●● Nature, for every Spirit or 〈…〉 Power to  itself 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, etc. 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 animal, Vegetable and Mineral Worlds do Testify and Witness. Here, Metrodorus, you have a tedious, yet imperfect account of the Doctrine of the Metempsychosis, first 〈◊〉; as they report; by Pythagoras, 〈◊〉 hath since been embraced by Men of Eminent Learning and Virtue. It seems to be founded on the Notion of Natural Justice, the exactest Measure of Retaliation. I leave it to your better Judgement 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 In●●●● King's Letter to Pythago●●●, upon his Arrival into that Country.  
Pythag●●●●,  
WE have been informed by our Officers in the Provinces thro● which thou hast Traveled, that thou art a very Learned Man, which is a Qualification we have always esteemed and cherished. 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, persuading 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 ordained 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 allege in behalf of those New Opinions thou hast vented in several Parts of our Dominions.  
Farewell.   

Pythago●●● 〈◊〉 First Letter to the ●ndian ●●ng.  
Most Renowned King,  
OUR Religion recommends Abstinence from Flesh. Your Majesty 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 Inhabitant, 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 persuade us that we are Slaves, nor all the Rhetoric in the World convince the Brutes that they are of another Opinion. The Gods have made your Majesty a King, Sovereign of a Numerous People, committed to your care, to be Preserved and Maintained, not to be Pillaged and Destroyed. 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 Fantastic 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 proved 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 introduced the Vice: Tho' afterwards in the World's Degeneracy, the Precept happened to be not so inviolably observed; yet the best Spirits, and most virtuous Inclinations, tied themselves up to the strictness of our Rules and Discipline.  
It is alleged by your Teachers, That we oblige our Followers to the Observation of things frivolous and vain, as not to kill any kind of Vermin, etc. 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's and Infects, etc. they should 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 Virtue; 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 inhuman Men do it out of mere 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 Human Injustice, sent up by them in a natural 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 Inferior 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 complete Image of his Maker, furnished with Excellent Gifts, Divine and Natural, appointed to be a Prince and Governor over this Inferior World. Your Priests likewise are very inquisitive to understand how we arrive to the Knowledge of Philosophical and Sympathetical Magic. 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 Virtue 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, aught 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 obtained the Ascendant over the inward Enemy's o● our Members, but forthwith the Eyes of our Understanding are opened; and we have a true taste of the Universal Harmony. Thus we ourselves, 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 appeared plainly to the Eyes of our Mind; and being thus Enlightened 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 considered 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 entering 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 itself 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 Governor 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 Hypocrisy, having singly no Evidences of its sincerity. 'Tis the Observation of their Laws that the God's 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 Acknowledgement of their Sovereignty, 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 Centre of Goodness. The Internal Powers have 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 Virtue, 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 men's Souls to God.  
These, O King, are the Considerations that moved 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 Virtue 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. 'Tis to a strict and severe imitation of him that we solicit our Followers, who is not delighted with Cruelty, but is extremely pleased with the practice of Justice, when Men have Learned 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 Ignorance 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 clothed 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, Tiger and Dog, and so far brutified their Nature, as to resemble those Animals, must they not expe●● to be clothed 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 Virtue 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, 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 persuade to embrace it; that they may by perusing the Precepts of true Virtue 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 ●●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 Virtues 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 entirely, 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 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 fortify 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 men's 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 complete 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 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, aught 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 Virtue, except the greatest number go before them, and that it become a Custom to be Innocent and Virtuous: Therefore the brahmin's praise God, and his holy 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 Complimental Jesting or Flatteries, nor suffer the Tongue and the Heart to Rencounter each other; and for the better observation and distinguishing from what Centre 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 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 Centre of the Soul, than 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, than the Imaginations, Words and Works are frivolous, frothy, mixed with wanton Jesting and Laughters, between Jest and Earnest, always tending to evil. But oftentimes there is a mixture of these Qualities 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 show Anger to our Children; nor do we allow them to see vain fantastic 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 departed, 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 Spirit or Power is given unto Man by his Creator, that Man might by its sweet and friendly Influences, qualify the Fierceness and Wrath of the first, and the fantastic 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 fit we are to be joined to the uniform Powers of God in ourselves: Therefore the brahmin's, when they prepare or administer Physic, 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, entire 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 Rabbis entitle it the Oracle, which being diligently waited upon, and its Dictates observed, it reveals in men's 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 Daemon 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 the Numbers and Method of Words following, viz. The Unity which in Medicine hath great Power and Virtue, when it arises entire and unmixed with the Imagination, or multitude of variety of Thoughts, than we are directed by our good Daemon 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 ourselves 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 Virtue, bless the Use 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 brahmin's do not keep nor observe a constant Method either of Numbers nor Words, they always vary according to the Dictates of the good Daemon; for the Oracle of our Souls will always imitate God and Nature, whose variety 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 Virtues 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 men's Hearts, than 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 Physic, always following the Directions of our good Daemon, 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 Virtue, 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 Virtue 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 complete. The Number Eight our Fathers have made great use of, and they call it the Number of Justice and Fullness: Note also, that the Number Nine is of great Virtue 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 Physic: We dare not in this place discourse of our Secret and Divine Magic, 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 practise 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 Magic.  

An Extract of some of the Precepts and Rules that Pythagoras Recommended to his Disciples and Followers.  
O Thou doubly compounded Man, framed of an Earthly Body, influenced by an Immortal Soul, convert the Eye of thy Understanding inward, study thyself, 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 Being's are contained. Thou art the Son and Offspring of all Worlds, both Material and Immaterial, whereby thou Virtually containest, and Symbolically representest the Essences and Qualities of them all. For the Great Creator has endued every Being with an Influential Virtue 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 Sense, 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 prolific Virtues 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 forbidden 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 Spiteful 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 rendering 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 triple, falling from the height of Good to the fathomless Abyss of Evil, clothing 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, 'tis 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 itself.   

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 thyself) 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 ●o undergo a Hundred Days Purification, and pay Ten Pieces of Money towards the Education of Poor Children, etc.   

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 .   

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 Tenfold, 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 Expenses, and what he has saved shall be given into the Public 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 Music 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 Judgement offended in Eating or Drinking to Intemperance; or in any other thing wherein their Consciences accuse them, though it does not fall under a public 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 easy Employment. For Widows sooner become wanton than Maids, and consequently more bold and forward. And by this means their Husband's Offspring 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 practise 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 learned 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 sour 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 than 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 easy 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 dispense the Influences of their Benefits to the Just and Unjust, to all equally according to their Pleasure: And if Man would 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 asked 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 Controversy, 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 Compliments, 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 Controversy nor Contention about Words and naked Forms; but there they all imitate their Creator, by doing good, and living innocently. Religion consists chief in a Virtuous Course of Life, an exact and entire 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 easy, but the Humours and Inventions of Men are difficult and fantastical, 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 Virtue, 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 ourselves 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 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 prescribed Rules of Temperance, Meekness, ●nd Love to our Disciples, that by correcting the Principle of Fierceness and ●itterness in the Soul, they might be assimilated to the Divine Nature. For ●e could never persuade ourselves ●●at the Gods have any Pleasure in the destruction of their Creatures; and do ●elieve that all Bloody Sacrifices are a ●ench in their Nostrils. How is it possible to conceive the Fountain of ●ove and Goodness, to be delighted ●ith Cruelty? I have found in most countries where I have Travelled, ●●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 mere Superstition, and not Religion. Men have submitted and enslaved themselves to common Practie● and choose rather to embrace a mistake and groundless Opinion for Religion than put themselves to the trouble o● finding out the Truth, which indeed is the highest Enoblement of a Rational Soul. Custom hides the Truth fro● all Men in one degree or another; an● 'tis no small part of Self denial to overcome the Inveiglements thereof.  
So that these things considered, ●● that imposes Laws of Instituted Worship on other Men, aught to begin with the Knowledge of God's Nature and himself, endeavouring to understand both in a competent degree. H● must distinctly and attentively consider the stupendous and amazing Wonder 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 Opinion, is highly mistaken; for by th● means he considers God rather as h●● Inferior, as if he were obliged to be delighted with such manner of Service as he shall be pleased 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 Sacrilege; 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 truly 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 himself to a desire of Enjoying that whic● is altogether able to satisfy him.  
Thus much, O King, we though fit to Write to Thee concerning Religion, that thou mightest perceive th●● the Amendment of men's Manners, an● the leading them from the darkness o● Superstition and Error into the Light o● Truth and Wisdom, is the principal Scope and Design of our Doctrine, an● not the Embroilment of Kingdoms and stirring up Sedition, as we hav● been unjustly represented.   

Fourth Letter.  
Most Renowned King,  
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 persuaded that the Soul of Man (when rightly tuned; that is, not misguided by Passion, nor swayed by Interest) is a perfect Composition of Harmony.  
Music 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 Virtues 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 cheers 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, rendering the Body and Mind capable to receive Divine Impressions. Music 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 Music 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 easy 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 ourselves 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 Virtue 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 moved us to Recommend Music and Singing to our Disciples, the good and innocent Effect whereof we have oftentimes and abundantly experienced.   

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 Averro 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 allege 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 ordered 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 merely 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 Inhuman Recreation, altogether unbecoming the Dignity of Humane Nature. Let us then freely hear thy Reasons; convince us, if thou canst, Pythagoras, and we ourselves 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 persuade Mankind from the Practice of those things they have ever believed 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 learned to preserve the Original Principle in them, in observing the Dictates of God's Law ●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 Daemon, 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 the Principle of Love, and defaced the Image of God, wherein he was at first Created, following the directions of Evil Spirits, turned an exasperated Persecutor of the innocent Inhabitants of the Lower World, wild in his Imaginations, and untractable in his Dispositions. His great Creator had provided plentifully for him, without exposing him to offend in such a Rude and Barbarous manner. He appointed the Earth to him for an Habitation, together with his Fellow Creatures; he ordained the Ground to bring forth Fruit, Herbs and Corn for their Food, and the gentle murmuring Rivers for their drink, the Gra●s for their Beds, and the Thick spreading Trees to defend them from the scorching heat of the Sun: It is likely too he ordained the Beasts of the Field for the Service of Man, so far as they might be serviceable without suffering Injustice, and being Cruelly dealt with. He was on every hand furnished with what might contribute to his Necessity or Delight, without being compelled to pollute his Hands in Blood, and worrying and tormenting harmless Creatures that bore God's Image, and the express Signatures of Divine Wisdom, as well as himself. It was for other Ends he was sent into the World, viz. to Contemplate the Glories thereof; and in Reflection thereupon, to adore with an holy Heart and unpoluted Hands, the Immense Power, and Bountiful Wisdom of his Creator. He was therefore left at liberty, that his Actions might be Humane, not that he should become a Lawless Tyrant, and an  Destroyer. 'Tis true indeed, the poor Brute Animals are constrained to their motions, they have the necessity of an unavoidable Law upon them, which they cannot transgress, neither shall they receive Reward for the observation of it: 'Tis Man only whose Actions are capable of Reward and Punishment. Therefore it is that he was sent into the World with a Law written in his Heart to guide him in the paths of Virtue, Goodness and Innocency, that keeping up the Divine Life, he might preserve the Image and Resemblance of his Maker, and not degenerate to, so poor an Ambition, as of Exercising an Unjust and Tyrannical Barbarity over Innocent Animals, that continually acknowledged his Superiority over them by their Natural and Implanted Fear of him.  
Then a certain Gymnosophist of India that stood by, said, If things are as thou sayest, Pythagoras, these Inferior Creatures are in a happier and more blessed Condition than Man himself: For what becomes of all his boasted Authority? Where's the Dominion he pretends to hold by his Creator's Bounty, and the peculiar Excellence of his Nature, if these Creatures are exempted from his Jurisdiction, and not subjected to his Government? Thou hast said, that Man is the Image of God, and the Perfection of his Maker's Works in this Lower World; Where's the Pre-eminence then, if he has nothing to glory in, but the liberty of his Will, which had better a Thousand times be confined, which at one time not only exposes him to inexplicable Perturbations here, but thereby Subjects him to his Sovereign's Indignation, and to endless Torments hereafter; whilst those Creatures enjoy an undisturbed security, free from the danger of suffering worse in another place? The natural necessity of their Actions, makes all their motions easy, and delivers them from the fear of Transgression and Punishment. Our Doctors have taught us, That as God is Sovereign Master of the Upper Worlds, and hath all Angels and Spirits subject to his Dominion; so, as an Image of himself, he has planted Man Lord in the Lower World, and endued him with Authority to command and control all inferior Being's. That they were not Created as so many Pictures, only to gratify the diversion of his Eyes, but were also made for his Use and Service in as many ways as he shall think fit to employ them; some to furnish him with Food, some with Raiment, and others to serve him for Recreation and Diversion. Nor in this does it appear that any Violence is exercised upon them; for as much as having no Immortal Souls, and being but Temporary Being's, they have no Charter to plead with Privilege of Immunity from such Services as the natural and peculiar ends of their Creation seem to design them for. For had the Great Creator, who is perfectly Good and Gracious, and cannot endure to see the meanest of his Creatures abused, intended otherwise, he would have provided means for their preservation, furnished them with ability to avoid or resist impending mischief, or restrained this exorbitant Appetite in Man, and have turned the stream of his Inclinations another way. For as the Fabrication of all things was the Effect of his Power, so the particular management and determination of all to their proper and respective ends, is guided by the conduct and concurrence of his Providence. And as his Wisdom at first ordained these Creatures for such and such Ends, so his Spirit inspires Mankind with Power, Sagacity, and Desire to compel those Creatures to the Accomplishment of those Ends for which his Wisdom had before contrived and appointed them: So that Man is but the Manister of God in this matter, and in this respect at once pursues the end of his own Being, and that of other Being's too.  
After the Philosopher had thus discoursed, he retired a little, and the King stood up and said, What sayest thou, Pythagoras, to these Arguments, for to me they seem to have some Face of Reason in them. For if there be any Injury done to the Creatures in reducing them to our Service, and using them for our Pastime, it must proceed, either because they have a natural Right of being exempted from our Power, or from some mutual Contract and Stipulation agreed to betwixt Man and them. If thou canst make either of these out, we shall gladly quit the Cause, and submit to thy Doctrine. For if thou provest the former, we must acknowledge our present Practice to be an Invasion; if the latter, Injustice: But if thou canst prove them both, we shall readily confess it to be a Complication of Tyranny, Cruelty, Oppression and Abominable Iniquity.  
Then Pythagoras advanced forward, and after having made submissive Reverence, answered; Most Mighty King, It is not only the greatest Honour, but the most  Happiness and Satisfaction, that I have the Liberty to defend the Doctrine I have taught my Disciples before so Discerning and Sagacious a Prince, that is willing to submit the Custom of many Ages, and the Practice of many Countries to an  and Impartial Disquisition: This shall Illustrate thy Name more than the Trophies of thy Ancestors, or the Success of thy Indisputable Courage and Bravery, that has Built so many Obelisqs to thy Fame through all the Territories of thy Enemies. Truth is the Brightest Gem in the Regal Diadem, and sets it off with a far more shining Lustre than all the Praises of Poets, or the extravagant and misapplied Commendations of Dissembling and Hypocritical Parasites. I see, O King, it is the Genius of thy Disposition to thirst after Truth and Knowledge, and thou seemest to place a more than ordinary Felicity in the Enjoyment of it. It is indeed a Noble Prize, and always Rewards its Adorers with lasting and inestimable Blessings. But the Misery is, few possess it. I shall, I doubt not, before I have finished my Discourse, convince your Majesty of the Truth of my Doctrine, as well in reference to those two Points your Majesty has neatly comprised the whole Controversy in: As in Answer to what that Grave Philosopher has before been pleased learnedly to allege. I shall first therefore, in humble Submission to your Majesty, begin with his Discourse, because it seems introductory to your Majesty's Conclusion.  
He affirms our Doctrine to state Brute Animals in a happier Condition than Man, and that it sullies the Dignity of Humane Nature in contracting its Dominion, and limiting the extent of its Power, as if the Excellency of Mankind consisted in a boundless Liberty of doing all the mischief it can to Creatures that never did them any Injury, and are unable to deliver themselves from their Oppression. Is this the Glory of Humane Nature to oppress the Innocent, and overthrow the Weak? Is it the Pride of a River to overflow the Banks, and destroy the Neighbouring Countries with a violent Inundation? Do not all Men dread and oppose it, and endeavour to repair the Breach with all the skill and speed they can? Do not they combine together to reduce the unruly Element to its proper bounds and limits? It is the Extravagance, not the Dignity of a Man, to commit Violence upon whatsoever is weaker than himself. He ought to be looked on as a Madman, he has violated his Reason, before he durst injure one of the meanest of these inferior Creatures. It is a mistaken Notion of Man's Power and Dominion, that puts him upon these Actions. All the Power he has, is to do good, and not evil; and if ever evil happen to be the Effect of that Power, it is an abuse, and not the right use of it. When a Man restrains all those Passions of the Soul that prompt him on to unreasonable Actions; when he bridles and curbs those Appetites that solicit him to Intemperance; when he banishes that inordinate fear that Enslaves the Soul, in submitting it, through the Apprehension of some present danger, to commit a dishonourable and inglorious Action, when he incourages those Noble Seeds of Justice and Fortitude that would lead him on to an entire Conquest over his Lusts, and distempered Affections; in short, when he proposes Virtue, Honesty, and the satisfaction of a good Conscience, as the end of his do, than he evidences his Dominion, than he exercises his Power in a due and regular way. 'Tis this dignifies his Nature, and ennobles him to a degree of Honour much above his Fellow-Creatures. But when he suffers himself to be hurried on with the impetuosity of unruly Affections; when he permits Wrath, Fierceness and Cruelty to usurp the Throne over Meekness, Patience and Humility; when Love, the Noblest and most Endearing Power of the Soul, shall give place to Lust, Chastity to Incontinence, and Sobriety to Madness, he is so far from being a Man, and exercising any just Authority, that he is utterly unmanned, and has debased himself beneath the condition of any of those Creatures he pretends so unjust a Dominion over.  
Besides, when we affirmed Man to be the Image of God, we never understood, as that Philosopher insinuates, That God had set him up in Representation of himself; and that as God is the God of Heaven, so Man should be the God of this World: This is so wild a Notion, that it is inconsistent either with the Order of Things, or the Nature of a dependent Being. It is an Impious and Sacrilegious Invasion of the Creator's Royalty, and a Conceit of the Blackest and most Rebellious Tincture imaginable. Is not he the God of Heaven and Earth? Are not all the Being's in the Four Worlds, and in that Invisible World too, the Work of his Hands? As they had their Original Existence from him, so they have their continual dependence on him. He holds his Sovereignty over them by a Right of Creation, whereby they own to him a Natural and Indispensible Subjection. And is Man any more God's Creature than any of the rest? Are they not all their Maker's Workmanship as well as he? Do they not all bear in them the undefaced and indelible Characters of a Divine Power and Wisdom in a more unfullied and unspotted Purity than himself? Whence then can proceed his pretence of Right over them, who never offended their Creator, nor sinned against the Law of their Being, as he hourly does? Let him exemplify his Right of Claim to their Subjection and Obedience, if he would prove his Authority, or we shall never believe him. 'Tis in this respect only that Man is said to be the Image of God, when his Will and Affections are conform to God's Laws, and when he makes those the Measure of his Actions; when he lives in an uniform Adoration and Imitation of his great Creator's Perfections, making his Universal Benignity, Love and Mercy his Example and Pattern. Not exercising an Usurped Tyranny over Creatures more innocent than himself, vainly conceiting he has Right, because he has Power to Oppress. It is indeed true, God has endowed him with Faculties much transcending his Fellow-Creatures; he has given him a capacious Understanding, a quick Imagination, a nice Judgement, a retentive Memory, and a fagacious Discernment of things; but then he expects from him a more rational and perfect Service, than from those to whom he has assigned less Noble Qualifications. He has therefore furnished him with a liberty of Will, which is the Foundation of Humane Action, that so his Virtues might in a more proper manner be said to be his, not that he should be left at liberty to do what he pleases, and thereby become not only an Enemy to himself, but to the whole Creation beside. He was instructed with those Noble Faculties, in order to follow his Creator's Example in Goodness and Bounty, and not out of a ridiculous persuasion of his own Strength and Authority, ambitiously and fatally endeavour to imitate his Power and Sovereignty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Sceptre, his Trident, and his Thunder; he will not have Man to meddle with any of these. 'Tis Goodness and Virtue alone that declare him to be the Image of God.  
As impertinent also is the Argument, That because these things are in his Power to do, therefore they are lawful: For the lawfulness of any thing does not consist in the easiness and possibility of its being done, but in the Justice of doing it. It is unreasonable therefore to argue, That the Governor of the World has given Man Authority to Kill, Torment, Destroy and Devour his Fellow-Creatures, because it is in his Power so to do, otherwise he would have made better Provision for their Security. This is a grand mistake, and an impious Arraignment of the Creator's Government and Care of his Creatures. For you are to know, O King, Man is here in a state of Probation, and the Freedom of Will, and Occasions of exerting it are allowed him for a Trial both for himself and others, that he may perceive by his Inclinations of acting Violence upon his Fellow-Creatures, how much he degenerates from the Example of his Maker, and that Original Purity wherein he was Created, that so by a timely reflection upon his Cruelty towards those Inferior Being's, he may lift up his Eyes for Pardon to the Fountain of Benignity, and beg of him to renew that Principle of Compassion and Mercy in his Soul that was at first implanted in him. For assuredly, though these things at the present seem to be connived at, there shall be a Day of Reckoning, when Justice shall be done upon uprepentant Mankind for their Inhumanity towards these poor Creatures, that send up incessant Groans and Petitions for Deliverance from the Oppression of their Tyrant, Man.  
I had almost forgot one thing, and that is, w●ere he urges that there can be no Injustice, for as much as the Creatures, we are speaking of, are but Temporary Being's, and not Immortal. If this Allegation has any force of an Argument, it must of necessity be against him. For if they are but Creatures of this World only, it is very unreasonable we should cut short their Lives. If they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Day's existence, why should we contract them to an hour. Is it not enough their Creator has determined their Being but for a little while, why should we inhumanely disturb it, or lessen it? It is the Happiness of Man, that when he falls here, he shall rise again in another place, and if he behaves himself according to the Dictates of the Law of God in Nature, in Peacefulness, Gentleness and Temperance, without the imputation of Revenge, Cruelty and Blood, he shall be renewed in a more Blessed and Glorious Condition than 'tis possible for him here to enjoy.  
Neither can all the subtlety of Rhetoric in the World convince that these hard usages we bring these under-graduated Subjects to undergo, were ever appointed as the end of their Being by their Maker. Indeed in one sense it is their end, viz. as it often happens that our Barbarous usage of them puts a period to their Lives. In that respect we do but too often make an end of them; a woeful end indeed. To destroy with delight that which God has made, to pull down with Violence what he with Wisdom has Built up. This is making such an end of Things, that if it be not timely repent of, will end in our own irremediable Destruction.  
Now, let blind, wretched, inconsiderate Man grow Proud and Plume himself in this vain Conceit, that he is God's Minister to execute Violence and Injustice upon Creatures more Innocent than himself. Now let him ●●ast of his Imaginary Dominion over his Fellow-Creatures, who is a daily Slave to a numberless Train of Abominable and Detestable Vices, that hurry him about at pleasure, and not suffer him to be Master of himself one Hour in a Month, nor perhaps one Month through the whole Course of his Life. Let him think it is sufficient to exercise his Rage against his own kind, if there be a necessity for Cruelty, and not indulge the Impetuosity of a Transported Passion against the Liberty and Lives of the Great Creator's least Offending, and most Obedient Subjects. Then Pythagoras held his Peace, and the King signified the Satisfaction he received from his Discourse, by ordering his Servants to take their Instructions from him for the Dressing his Food, that by beginning with himself, he might become a Royal Example of Reformation to all his Subjects throughout his Dominions.   
FINIS.