The fourth volume of letters writ by a Turkish spy who lived five and forty years undiscover'd at Paris : giving an impartial account to the Divan at Constantinople of the most remarkable transactions of Europe, and discovering several intrigues and secrets of the Christian courts (especially of that of France) continued from the year 1642 to the year 1682 / written originally in Arabick, translated into Italian, and from thence into English, by the translator of the first volume.

LETTERS Writ by A Spy at PARIS. VOL. IV.

BOOK IV.

LETTER I.

To Bedredin, Superiour of the Con∣vent of Derviches at Cogni in Natolia.

WHEN I first open'd thy Venera∣ble Letter, my Heart on a sud∣den became fresh as a Garden of Roses, or a Field of Cinna∣mon and Myrrh, whose Odours are Exhal'd by the West-Wind. In my Breast there sprung

up a Fountain of Joy, serene as Crystal, and refreshing as the Waters of Euphrates.

I contemplate thee as a Cedar among the Trees of the Forest, or as the Durable Oak of the Desart. May Heaven prolong thy Life, till the Sound of the Trumpet.

The Commands with which thou hast ho∣nour'd me, came in an Acceptable Hour. I have receiv'd them with a Complacency which I cannot express. My Eyes were so fix'd on the Lines of Great Purity, that I could not for a long Time take them off. Thou hast hit the Mark of my Affection, in em∣ploying me to write what the most Impartial Historians say of Jesus, the Son of Mary, the Christians Messias.

That Holy Prophet, was Honour'd by his very Enemies. Josephus a Learned Jew, who liv'd in his Time, and wrote the History of that Nation, makes worthy Mention of him.

So did many of the Gentile Philosophers, though they oppos'd his Disciples and Follow∣ers. Porphyry, whom the Christians commonly repute as a bitter Enemy to their Profession, yet calls Jesus, Wise, Blessed and Divine. That Sage, was exasperated against a certain Sect of Nazarenes in his Time, whom they call'd Gnosticks. These corrupted the Do∣ctrines of Plato, and the Theology of the An∣cients; wantonly mixing Humane Fables with Divine Truths. Against these, Porphyry sharpen'd his Pen, and not making a Dif∣ference between them and other Christians,

drew upon himself the Ill-Will of them all. Yet he retain'd a Profound Attach for the Messias.

Wouldst thou know the Circumstances of this Holy Prophet's Birth? They were Glori∣ous, even in Obscurity. For, though his Fa∣ther and Mother were then upon the Road to Jerusalem, Strangers at Bethlehem, and forc'd for want of Room in the Carvansera, to lodge in a Stable with an Ox and an Ass, where the Messias was born, and laid in a Manger; Yet in this Contemptible State, there came some of the Magi out of Persia and Chaldaea, who brought Presents to the Holy Infant; And having laid at his Feet Gold, Myrrh and Incense, they prostrated themselves on the Ground, and praised God, the Most High King of All, in that he had honour'd them with a Sight of the Messias.

This was in the 43d Year of the Reign of Augustus Caesar, the Roman Emperor. At which Time, one Herod was President of Ju∣daea. This Man being inform'd, That certain Noble Strangers were come out of the East to Jerusalem, he sent for them, and enquiring the Occasion of so tedious a Journey, they gave him this Answer.

Peace be to thee, O Sultan; There was of Old Time a Prophet of Great Fame in our Nation, who, among other Predictions that have since come to pass, left also this in Writing:

That in Palestine should be born a Child of Heavenly Race, who should Rule over

the Greatest Part of the World. And by this Sign, Ye shall know the Time and Place of his Birth: A strange Star shall appear in the Firmament, which shall direct you to the very House where you may find him. When therefore Ye shall behold this Star, take Gold, Myrrh and Incenss; and following the Conduct of the Star, go and offer these Gifts to the Young Child; Then return immediately to your Own Country, lest some Grievous Calamity befal you.

Now this Star has appeared to us, We are come to perform what was commanded Us.

Herod said to them, Ye have done well. Go therefore and seek diligently for the Infant; and when Ye have found him, come and tell me, that I may go and pay him Homage also.

But they never return'd to him again. Wherefore, Herod in his Anger and Jealousie, commanded all the Infants in Bethlehem to be Strangl'd, that had not been Born above Four and Twenty Moons. But the Father and the Mother of the Holy Infant, fled away with him into the Land where it never Rains, the same Night that the Magi came.

What I here relate to thee, Sage Bedredin, is taken out of approv'd Historians: For, many among the Gentiles, wrote of these Things besides the Christians.

There was a Roman Philosopher, much a∣bout the same Time; a Man in great Esteem with Caesar. To whom he wrote a Letter, wherein he mentions the coming of the Magi

after this manner.

Certain Oriental Per∣sians, says he, have set Foot within the Li∣mits of thy Empire, bringing Presents fit only for Kings, to a certain Child, newly born in the Country of the Jews. But who this Infant is, or whose Son, VVe are yet Ignorant.

Thou seest, O Pious Dervich, that the Messias appear'd with no small Lustre, even in his Cradle. And in his Early Years, he en∣ter'd into the Temple, and disputed with the Hebrew Rabbi's, convincing them of an Uni∣versal Defection from the Primitive Law of Moses; declaring himself the Messias, and yet in Profound Humility acknowledging, That a Prophet should come after him, who should be preferred before him, the Dust of whose Feet he was not worthy to kiss. This Passage the Christians have perverted to another Sense; but the True Faithful, know it was spoken only of Mahomet, the SEAL of the PROPHETS.

The Time would fail me, to recount all the Stupendous Actions of this Man's Life: And in calling him MAN, I imitate his own Example; Since throughout the Gospel, he never call'd himself God, or the Son of God, as the Christians do, but most frequently gave himself the Title, of the Son of Man. He turn'd Water into Wine, fed Five Thou∣sand People with Five Cakes and Two small Tenches: Heal'd all Diseases, restor'd Sight to them that were born Blind, Rais'd the Dead, went Invisible through Crowds of his Ene∣mies,

and Finally, was taken up into Para∣dise.

If thou wouldst know more of this Holy Prophet; There are Historians who say, he was Initiated in the Mysteries of the Essenes, a certain Sect among the Jews.

That Nation, it seems, was then divided into Seven Classes. Among which, this of the Essenes was none of the least conside∣rable, as being the most Religious Observers of the Law. Their Conversation was full of Humanity, both among themselves, and to∣ward Strangers: Avoiding Pleasures, as Ene∣mies to the Mind, and esteeming Chastity the very Cement of all Virtues. Therefore they despis'd Marriage, as an Entanglement to Men devoted to Contemplation. They had also an Equal Contempt for Riches. No Man of this Sect call'd any Thing his Own, though 'twere his Lawful Inheritance: But their Possessions were in Common, and Equally distributed.

It was among their Mysteries, to Anoint their Bodies frequently with Oyl, and as often to wash 'em with Running Water. They neither bought, nor sold; nor frequen∣ted the Publick Places: But every one com∣municated freely such Things as he possess'd, to him that stood in Need. Thus there was a Reciprocal Exchange of Kindnesses and Assi∣stance, according to every ones Faculty and Power. They were very Assiduous in Watch∣ing, Fasting and Prayer: Curious in observing the Various Names of the Angels, which they

frequently repeated, Invocating those Happy Beings, as the Ministers of the King Eternal. And those who were exercis'd in this Kind of Religious Life, arriv'd to so great a Constancy of Mind, that neither Racks, Fire, Sword, or any other Tortures could ever move 'em to Renounce their Law, or speak the least Word in Contempt of their Institution. Nay, they would rather suffer Martyrdom, than be pre∣vail'd on to taste of any Thing that had Life in it. For they were strict Observers of the Law, which commands Perpetual Abstinence from the Flesh of Animals.

It was an Establish'd Article of their Faith, That as soon as the Ʋnion of Soul and Body was dissolv'd by Death, the Former by a Na∣tural Inclination ascends to the Skies; even as Sparks flie Upward, when freed from the Gross Earthy Matter in which they lay Imprison'd.

I have here given thee a short and true Cha∣racter of the Essenes. Of which Sect, all Christians own the Messias to be a Favourer, if not a Member; in Regard he no where is Recorded to have upbraided them, as he of∣ten did the Pharisees, Sadduces, Herodians and the Rest.

Time will not permit me to say more at Present, concerning that Venerable Prophet. But if thou would'st have a Perfect Idea of all his Vertues and Sanctity of Life turn thy Eyes Inward, and fix 'em on thy self. For thou art a Lively Transcript of the Holy Jesus.

Paris, 1st. of the 1st. Moon, of the Year 1654.

LETTER. II.

To the Venerable Mufti.

THOU hast heard of the Jesuits, an Order of Nazarene Dervises. All Europe a∣bounds with them; and they have attempted to settle themselves at the Sublime Port, and several Places of Asia: Besides their Actual Possessions in the Indies, where they are very Numerous and Powerful. They are esteem'd the Richest Order of the Roman Church, tho' the Constitutions of their Founder, oblige them to Perpetual Poverty. But what will not the Sacred Hunger of Gold tempt Men to? For the sake of this Charming Metal, they can Dispense with Antiquated Laws, and Dull Melancholy Vows.

These Religious Persons, have lately spread about a Letter in Print, which they pretend comes from one of their Order in Armenia.

This Dispatch relates a Strange Accident, that has happen'd at the Sepulchre of our Ho∣ly Prophet (upon whom rest the Favours of the Eternal.) For it affirms, that in the Eighth Moon of the last Year, the Shrine which contains the Body of the Heavenly Missioner, fell from the Roof of the Sacred Mosque (to which, they say, it adher'd by Vertue of a Magnet, fasten'd in the Cantrel of the Arch;) And that at the same Time, the Pave∣ment of the Temple open'd, and swallow'd up

that Venerable Ark, wh••••••in were Reposited the most Holy Reliques in the World. And that from the Chasme, there issu'd out a Flame, like that of Sulphur, accompany'd with such a Smoak and Intolerable Stench, as caus'd all the Pilgrims that were present to swoon away. Whereupon, many of them are since turn'd Christians.

This Forgery is believ'd here by those, who never examine any Thing their Priests tell 'em, but take all on Trust. The Common People bless themselves, in that they were born of Christian Parents, and not of the Disciples of that Wicked Impostor: So they blaspheme the Man, in whom the Promises of their Messias are verify'd, when he said, He wou'd Intercede with God to send a Pro∣phet, who shou'd lead 'em into all Truth.

They wou'd never be at the Pains or Cost to examine, whether the Foundation of this Story be true or false. All the Mussulmans who have been at that Holy of Holies, know, That the Body of our Divine Lawgiver reposes in a Sepulchre, built after the same Manner as the Tombs of our August Emperours, and other Dormitories of the Great: Only with this Difference, That it surpasses all the Monu∣ments of the World, in the Invaluable Rich∣ness of its Ornaments, the Gifts of devout Mussulman Princes. There appears always, such an Insupportable Lustre of Gold and Pre∣cious Stones, in every Angle of that Mysteri∣ous Recess, as may well dazle the Eyes of Mortal Spectators; since the Angels them∣selves,

are forc'd to 〈◊〉〈◊〉 Veil'd within those Ma∣jestick Walls.

Hence it is not hard to suppose, That the Circular Refractions of such a Glittering Orb of Jewels, might create the Resemblance of a Tomb suspended in the Air, or cleaving to the Roof of that Glorious Edifice, deceiving the Eyes of some Ignorant, but Devout Mus∣sulmans, from whom this Magnetick Fable first took its Origine. However it be, no Man of Common Faith, or but Ordinary Sense will believe, That God, who has for so many Ages protected the Sepulchre of his Apostle and Favourite, verifying therein the Prophecy of Mahomet himself, who foretold, as did other Prophets before him, That the Place of his Rest should be Glorious, and that the Greatest Monarchs of the Earth, shou'd visit it: I say, no Man will believe, that God would at Length suffer so vile a Disgrace, to happen to the Tomb of his Messenger, the Re∣suge of Sinners.

But the Nazarenes will believe any Thing, save the Truth. They are given up to a Spi∣rit of Delusion and Error, Incapable of Light and Instruction.

Thus Heave 'em till the Day of Alarm, and the Hour of Scrutiny: When the Angels of the Test, shall enter the Graves, and having made Experiment of every Man's Works and Faith, shall give the Just a Register of their Vertues in their Right Hand, but to the Wicked in their Left Hand, a Black Record of their Sins▪

In the mean Time, I prostrate my self be∣fore thee; begging, That when thou turnest thy Face to the House of Ibrahim, and the Tomb of the Prophet, thou wilt send up One Ejaculation for Mahmut, that he may per∣severe in shunning the Errors of the In∣fidels.

Paris, 19th. of the 1st. Moon, of the Year 1654.

LETTER III.

To Cara Hali, Physician to the Grand Signior.

SINCE what I wrote last in behalf of the Brute Animals is so Acceptable to thee, I will comply with thy Request, in continuing that Discourse.

'Tis certain the Ancients had another Opini∣on of the Beasts, than these French Philoso∣phers, who deny 'em the Use of Reason. So∣crates us'd to swear by the Animal Genera∣tions, and so did Rhadamanthus before him. The Egyptians Form'd the Images of their Gods, in the Similitude of Beasts. or Birds, or Fishes. So the Grecians fix'd the Horns of a Ram on the Head of Jupiter's Statue, and those of a Bull on the Image of Bacchus. They compounded the Image of Pan of a Man

and a Goat, and painted the Muses and Graces with Wings: And the Poet Pindar makes all the Gods Winged, and disguises them in the Shapes of several Beasts, when in his Hymns he introduces them chas'd by Tryphon. Thou knowest also, That our Holy Doctors affirm the Angel Gabriel to have Wings, with One of which he once gave a Mark to the Moon.

When the Poets bring in Jupiter courting Pasiphae, he appears in the Form of a Bull. And in his other Amours, if we may believe them, he chang'd himself sometimes into a Swan, then into an Eagle. They report also, That he was suckl'd by a Goat.

For these and other Reasons, the Ancients not only forbore to injure their Fellow-Ani∣mals, but entertain'd them with singular Af∣fection and Friendship. A Dove was the Darling of Semiramis. A Dog was the Joy of Cyrus. Philip, King of Macedon, made a Swan his Companion. And our Holy Law∣giver, was often wont to sport himself with a Cat. He lov'd this Creature, for its Clean∣lyness and Activity; and therefore we Mus∣sulmans, generally have a Cat in great Esteem and Veneration.

That Favourite of God, understood the Languages of Beasts, and convers'd as fa∣miliarly with them as with Men. So it is fam'd of Melampus and Tyresias of Old, as also of Apollonius Tyanaeus, who affirm'd to his Friend sitting by him, that a Sparrow which he heard chirping to his Fellows, told them of an Ass which he had seen fall down

with his Load, a little Way off from that Place. It is also recorded of a Boy, who un∣derstood all the Voices of Birds, and by that Means could foretel Things to come, That his Mother, by pouring Urine into his Ears when he was asleep, deprived him of this In∣comparable Gift, for Fear he should be taken from her, and presented to the King. There is no Question, but several Nations have a cer∣tain Knowldge of the Speech of some Animals. My Countrymen, by a Peculiar Gift bestow'd on our Fathers and their Posterity for ever, understand the Language of Crows and Eagles. And the Ancients were so well vers'd in this Knowledge, that when they convers'd with the Birds, or at least when they heard them in their Language utter Presages of what shou'd shortly happen on Earth, they perswaded themselves, that those Birds were the Messen∣gers of the Gods. Therefore the Eagle was sup∣pos'd to be the Messenger of Jupiter, the Crow and Hawk of Apollo, the Stork of Juno, the Owl of Minerva, and so of others.

It is evident, that our Common Huntsmen understand the Different Voices of their Dogs, when at a Distance they signifie by One Kind of Cry, that they are questing after the Hare; by Another, that they have found her; by a Third, that they have taken her, or that she is turn'd to the Right Hand or to the Left. So those who look after Cattel, know by the Voice of the Bull, when he is Hungry, Thirsty or Weary, or when he is stung with Lust. So by the Roaring of the Lyon, the Howling of,

Wolves, the Baaing of Sheep, Men are made sensible of the various Wants, Inclinations and Passions of those Creatures.

Nor are these Animals Ignorant of our Language, but by our Voice and Words they know when we are angry or pleas'd, when we call them to us, or drive them from us: And our Domestick Animals obey accordingly, with as much Promptness and Alacrity, as a Man or Maid-Servant. All which cou'd not be, if they were not endu'd with Faculties conformable to ours. They also teach their Young ones, to sing Artificially. In a Litter of Dogs, Huntsmen chuse the Best by this Experiment. They take all the Whelps from the Bitch, and carry them to some Place a little distant; Then they observe, which she first carries back again, and those always prove the Best Dogs. What is this Distinguishing Faculty in the Bitch, but Reason, or something like it?

We see apparently, that every Living Crea∣ture knows its own Weakness or Strength, and knows how to use most dextrously those Weapons with which Nature has furnish'd it for its Own Defence. They are also sensi∣ble, what Places are most Convenient for them to dwell in, and which not. Thus the Weakest Creatures, as Dogs and Cats, live al∣together in Houses and Cities with Men: Whilst the Lyons, Tygers and such Fierce Ani∣mals, dwell in the Desert. Thus Sparrows and Swallows make themselves almost Do∣mesticks with Men, whilst Eagles, Hawks,

Vultures and other Birds of Prey, build their Nests in Woods or Rocks, remote from Hu∣mane Society. Some Birds change their Habi∣tations at certain S••asons of the Year, as best suits with their Convenience: Others always remain in the same Place. The same is ob∣serv'd in Fishes. And in all Living Creatures, it is easie to trace the Footsteps of Prudence and Forecast, in order to their Own Preservation. Let Men call this what they Please, Instinct or Nature, or Sence; it is evident, that there is an Exact Conformity and Resemblance be∣tween these Faculties in Brutes, and what we call Reason, Wisdom or Prudence in Men. And we have no more Ground to conclude them void of Reason, because they do not enjoy it in that Perfection as our selves; than we have to conclude our selves blind or deaf, be∣cause we see not so clearly, and hear not so readily as the Brutes: And, that we have no Legs, because we run not so swiftly as some of them do.

Doubtless, the Brutes are endu'd with a Faculty of Reason as well as we; but this Fa∣culty in them, is Weak and Imperfect for want of Discipline and Art, which polish all things. This is manifest, from those Crea∣tures which are Taught to dance, and play a Thousand Tricks; to tell Money, to shoot off Guns, to find out hidden Things, and bring them some Miles to their Masters, as well Educated Spaniels will do. What can be a greater Argument, of the Proficiency they make in Reason and Knowledge? Are not E∣lephants

taught all the Arts of War, and plac'd in the very Front of the Battle? Do not the Indian Princes repose as much Trust in their Carriage and Conduct, as in the Ser∣vice of their Stoutest and Wisest Commanders? This Creature is as tractable and prompt to learn any Thing when Young, as a Boy at School; which cannot be done, without the Use of Reason.

To conclude, I have omitted Five Hun∣dred Arguments, which might be brought to prove the Brute Animals to have Souls as well as We, to have Faculties and Affections con∣form to Ours. And therefore, it is little less Injustice to Kill and Eat them, because they cannot speak and converse with us, than it would be for a Cannibal to murder and devour thee or me, because we understood not his Language nor he ours.

God who Locketh up the Winds during the Time the Halcyon hatcheth her Young, there∣by shewing, that this Bird is his Favourite; will assuredly grant us a Perpetual Tranquili∣ty, if we abstain from injuring our Fellow-Animals.

Paris, the 2d. of the 1st. Moon, of the Year 1654.

LETTER IV.

To Mustapha, Berber Aga, at the Seraglio.

THOU hast formerly heard me speak of the Duke of Lorrain, and his several Losses: Which most People thought, wou'd have ended with the Excommunication pro∣nounc'd against him by the Roman Mufti; whereof I gave thee Intelligence. But Ex∣perience teaches us, That Misfortunes seldom set upon any Man singly; but assault him in Troops, whom Fate has mark'd out for Ruine.

Yet this Prince owes his Sufferings chiefly to his own Inconstancy, whilst he has all along play'd fast and loose with the Kings of France and Spain; taking up Arms by successive Turns for One, and at the same Time under∣hand practising with the Other; always Un∣faithful to Both; and only driving on an In∣dependant Interest of his Own.

This is his true Character. To which we may add, an Ungovernable Disposition, and an Insatiable Thirst of Money; which has prompted him, by all the Methods of Rapine and Violence, to heap up an Incredible Trea∣sure of Gold and Jewels. So that having pro∣cur'd the Enmity of several Monarchs, the Jealousie of his last Master the King of Spain,

the Ill-Will of his own Brother, (whom they call Duke Francis) and the Curses of all Peo∣ple where-ever his Army has been quarter'd; He is at Length seiz'd and Imprison'd by Arch-Duke Leopold, in the Castle of Antwerp. For which Joyful News, the Inhabitants of the Spanish Netherlands, every where made Bone-fires of Joy. He was Confin'd on the 25th of the last Moon. And soon after, his Second Wife was Taken into Custody, that by her Means, they may discover his Papers and Mo∣ney: This latter being the Chief Thing they aim at; he being reputed prodigiously Rich; and the Spanish Coffers want a Supply. They conniv'd at his Robberies, whilst there was a∣ny Thing left for him to plunder, and that they saw he hoarded up. But now he has done his Work, they punish him for the Crimes, which they themselves encourag'd; that so they may become Masters of his Wealth. 'Tis said, he brook'd his Restraint very well at first: But a while agoe, being deny'd the Liberty of the Castle-Walls, he grew Raving Mad; flung a Candlestick (which was all the Weapons they allow'd him) at the Gover∣nour's Head, and broke the Windows of his Lodgings. So that they have been forc'd to Confine him to a Hole without any Light, save a little that finds Admittance through an Iron Grate at the Top of the Room.

His Brother Francis of Lorrain, is to com∣mand the Army in his Stead; who pretends great Fidelity to the House of Austria, yet may in the Issue prove as wavering as his Bro∣ther.

For, the King of France has Baits wou'd tempt the Vertue of an Angel: Yet nothing shall ever corrupt the Integrity of Mahmut, the Mussulman, on whose Forehead Fate has Engraven this Motto, Prepar'd to Suffer.

I blush, Serene Aga, when I think I am so barren of Vertues, that I have Nothing else to boast of, but my Loyalty. Whilst Thousands of Illustrious Souls, Crown'd with a Circle of Merits, daily ascend to Paradise: And tho' they made but an Obscure Figure on Earth, even as Contemptible as the Exil'd Arabian in his Hutch at Paris; yet now take their Seats, among the Hundred and Twenty Four Thousand Prophets, Favourites of the E∣ternal.

Mayst thou encrease that Happy Number, but not till thou hast had thy Fill of Bliss on Earth; and that all thy Enjoyments here, seem like the Perfume of Oyntments, which tho' they please for a Time, yet at Length cloy the Sence.

Paris, 22d. of the 3d. Moon, of the Year 1654.

LETTER V.

To Nathan Ben Saddi, a Jew at Vienna.

DO not suspect me of Partiality, or that I am fond of making Proselytes, because I take such Pains to restore thee to Reason, and make thee sensible thou art a Man. I have no Design or Self-Interest, in doing thee this Good Office: And 'tis remote from my Humour, to busy my self in gaining Converts. Onely the Love of Truth, sets my Pen at Work in this Manner; being ever of the Mind, That a Free Disquisition in Matters either of Reli∣gion or Philosophy, is the only way to get quit of Errors. Perhaps my Case may be the same as thine; and, for ought thou knowest, I seek not more to undeceive thee, than to satisfie my self, by thus frankly venting my Thoughts: Since Nothing is more commonly observ'd, than that whilst a Man is teaching another, he improves himself. Our Memories are frail and treacherous; and we Think ma∣ny Excellent Things, which for Want of making a deep Impression, we can never reco∣ver afterwards. In vain we hunt for the strag∣ling Idea, and rummage all the Solitudes and Retirements of our Soul for a lost Thought, which has left no Track or Footsteps behind it. The swift Off-spring of the Mind is gone;

'tis dead as soon as born; nay, often proves Abortive, in the Moment it was Conceiv'd. The onely Way therefore to retain our Thoughts, is to fasten them in VVords, and chain them in Writing. This is one Cause that I trouble thee with Letters of this Na∣ture, that whilst I am instructing thee, I may establish my own Reason, and confirm my self in the Method I have taken, To live according to my Nature; that is, by not suf∣fering my Rational Faculties to fall asleep, whilst my Passions are Active and Vigorous in working my Ruine. For I reckon no greater Shame or Misfortune can befall a Man, than to be depriv'd of his Humanity, that is, his Reason.

What I have said concerning the Perfidious∣ness of our Memories, may serve as proper Introduction to the Objections I shall make against your Traditionary Laws.

If one ask you, Why these Laws were not Written, as well as the other; You answer, That God took Care in this, lest the Gentiles getting Copies of them, should corrupt and per∣vert their Sence, even as they have done the Written Laws. But how then came he to suffer any to be Written? Had he not equal Care of One Part, as of the Other? Or, could the Gentiles do more harm, by altering and cor∣rupting the less Substantial Traditions, than the very Fundamental Statutes? For, that these Ʋnwritten Laws contain'd only Circumstan∣tials, your Doctors themselves confess. What Man of Common Sence then, can sit down

contented with so trivial an Answer? Or, will you say, That God took more Care to preserve these Traditions Incorrupt from the Gentiles, than to retain them in their Purity among the Jews? For, that committing them to Writing, had been the surest Way to retain them in their Original Purity, is e∣vident by the Preservation of the Written Law; of which there was so great Care taken in Transcribing it, that if but a Letter or a Point were added, diminish'd, or misplac'd, they took it for a Fatal Omen of some Cala∣mity, and the Faulty Scribes were severely punish'd; Nay, the whole Congregation, were bound to expiate the Offence by Fasting, Prayers, and Alms. So that it was in a Man∣ner Impossible, that with all this Circumspe∣ction, the least Corruption or Alteration shou'd creep into the Written Law.

I appeal now to thy own Reason, Whe∣ther this was not a much securer Way of pre∣serving the Laws Uncorrupt, than by trust∣ing them to the fickle Memories of Men?

Besides, I wou'd fain know, What became of these Traditions during the Various Capti∣vities of the Jews, and Depopulations of the Holy Land? Who took Care to deliver these Traditions Unalter'd to Posterity, when they were without Priests, Prophets or Synagogues? When they were dispers'd over the Remote Provinces of Media, Persia, Egypt and Ba∣bylon? In those Days, your Fathers were Slaves to the Gentile Kings of Asia; There were then no Seniors sitting in Sanhedrim, who

might take Care of these Things. Neither do I find, that Esdras the Scribe was any Ways concern'd for these Traditions, when he with his Brethren the Jews, return'd from their Long Captivity in Persia and Babylon. All his most strenuous Endeavours, were employ'd in recovering the Lost Books of the Written Law, without so much as regarding or mentioning the Other. From whence I gather, That either these Traditions were of no great Importance; or, if they were, yet they were wholly, or for the most Part chang'd or lost, many Hundreds of Years be∣fore the Talmud was first compos'd; which, thou say'st, is the Grand Repository of these Sacred Instructions. And in saying so, thou contradictest thy own Arguments: For, if these Traditions were appointed to be trans∣mitted by Word of Mouth from Father to Son to all Generations, as you suppose; then what need was there of writing them in the Talmud, or any other Book? And yet the Writ∣ings of your Rabbi's are full of them. Thus thou confoundest thy self, and runnest blind∣fold round in a Circle of Absurdities.

Rowze up therefore thy Reason, and suf∣fer not thy self to be hood wink'd by the Fa∣bles of your Rabbi's, those Industrious Mid∣wives of Old Womens Tales. Doubtless these Traditions, about which you make such a Bustle, are no other than the Whimsies of your Cabbalists, who pretend to spie more Mysteries in the Order of Two or Three He∣brew Letters or Points, than they are able to

unfold in whole Volumes. They crack their Brains, in Conjuring up far-fetch'd Interpre∣tations, from the particular Fashion and Pla∣cing of one single Dash of a Pen. They puzzle and amuse their Disciples, with teaching them more knotty and Romantick Divinity out of the Four and Twenty Letters, than ever Py∣thagoras did with all his Mystick Numbers. The Alphabet to them, is the Oracle of The∣ology. They have turn'd the Law into a per∣fect Riddle.

Believe not therefore, these Religious Moun∣tebanks, these Holy Jugglers, who with their sanctify'd Legerdemain, wou'd turn you into Apes, that they may laugh in Secret at your Folly; while they behold, how precisely de∣vout you are in cringing, jumping, dancing, howling, braying, and all your other An∣tick Postures and Actions in the Synagogue; in the Practice of which, you have be∣stow'd so much Care, and are so exact, that you quite neglect the Weighty Points of the Law.

I hope what I have said, is sufficient to con∣vince thee, that those Traditions, which you are taught to believe were deliver'd to Moses in the Mount of God, are no other, than the Impo∣sitions of your Blind Guides; who are studious of Nothing more, than to entangle you in a perpetual Labyrinth of Superstition and Error.

It will not be a greater Difficulty to de∣monstrate, That the Written Law it self, though Divine in its Original, is not of Ʋni∣versal

Obligation to all People; but onely cal∣culated for your Particular Nation, and such as were willing to enter into your Interests, among the Nations adjacent to the Holy Land.

And because my Time hastens me, I will onely suggest one Argument for all, and leave it to thy Deliberation; Whether it was possible for all Mankind to repair once a Year to Jerusalem, to sacrifice in Solomon's Temple, as is requir'd in your Law? For, that it was not lawful to sacrifice any where else, is evi∣dent, both from the Law it self, which ex∣pressly forbids it; and from the Examples of your Fathers in their several Captivities; and from your own Practice at this Day, who have made no Sacrifice since the Days of Ti∣tus Vespatian, the Roman Emperour, who laid waste your City, and burnt your Temple to Ashes.

And this also may serve to convince thee, that the Law of Moses was not of Perpetual Obligation even to the Jews themselves; since 'tis evident from Matters of Fact, that for these Sixteen Hundred Years, you have not been in a Capacity to keep it: And doubtless, God wou'd never require any Thing of Men, which he foresaw, they wou'd not be able to perform.

Cease then to think so highly of thy Na∣tion, as if none but they were the Elect of God, or Capable of his Favours: Cease to insult over the Rest of Mankind, and to curse thy Brethren, the Sons of One Father, even Noah

the Just Man, and Prophet of God. Behold the Sun and Moon, with all the Constellations in Heaven: Their Influences are equally di∣spers'd to all of Humane Race. Behold the Elements, they serve all the Sons of Adam a∣like; They are not Partial to Mortals, nei∣ther does any Faction byass the Winds and Rain. These happen all at their Appointed Time and Place. And the Four Seasons of the Year, return with even Courses to the In∣habitants of the Four Quarters of the World. The Plants know no Difference between the Circumcis'd and the Ʋncircumcis'd; but yield their Encrease with Equal Indifferency, to the One and the Other: And the Brute A∣nimals, equally acknowledge both for their Lords. The Birds of the Air, are as soon caught by a Heathen, Christian, or Mahome∣tan Fowler, as by one that is a Jew. And the Fish of the Sea when they swallow the Hook, or plung themselves into the Net, regard not the Difference of Religion in those that catch them. All Things happen to every Man according to their Nature, and the Pleasure of Destiny: Onely Man himself transgresses the Condition of his Being. But those that obey the Internal Lawgiver, let them be of what Nation or Religion soever, doubtless they live Happily, and die in Peace.

However, lest Men shou'd err for Want of Knowledge, a Light is sprung forth in the East, even the Book of Glory, which confirms the Written Law, and instructs Men in the Truth. Doubtless, this Book was brought down from

Heaven. It carries its own Evidence, and a Testimony of its Divine Original, in the Majesty of the Style: There is a Spirit and Energy in every Word, sublimating the In∣tellect of the devout Reader, and purifying his Affections: It is written in Arabick, in a Di∣alect so pure and perfect, that the most Ac∣curate Criticks can find no Blemish from the Beginning to the End. One Part coheres exactly with the other; 'tis void of Contra∣diction. All the Chapters in this Glorious Volume, are of a Piece. Which Excellencies cou'd not have thus met together without a Miracle, in a Book divulg'd by a Man, who cou'd neither Write nor Read.

The Success it has had in the World, speaks it of Celestial Descent. The Greatest Part of Asia and Africk, with many Kingdoms in Europe, have obey'd the Alcoran for above these Thousand Years: Cou'd such a Thing come to pass, without the Decree of Heaven? When the Prophet and Favourite of God first receiv'd his Divine Commission, he was like a Pelican in the Wilderness, Solitary, and with∣out Companion. Nevertheless, he was not discouraged, but obey'd the Orders of Hea∣ven. He saw himself in the midst of Rocks and Sands, encompass'd on all Sides with Terrible Beasts. Yet he despair'd not of Assi∣stance from Above, but comforted himself in the Promise of the Eternal. He first preach'd to the Savage Lyons and Tygers; who, as if they had heard another Orpheus, grew tame and sociable at his Powerful Words. Those

fierce Inhabitants of the Woods, came and prostrated themselves before the Sent of God; they lick'd his Feet in Token of Submission; they environ'd the Place of his Repose, as his Guards, and brought him Food Morning and Evening. The Prophet wonder'd that so great Grace was given to the Beasts of the Earth. He prais'd the Creator of All Things, and his Mouth was full of Benedictions. He bless'd the Day and the Night, and the Ob∣scurity that comes between them. He bless'd the Dews that fall at the Rising of the Odo∣riferous Star, and the Refreshing Winds that stir the Leaves of the Trees at Midnight. And in the Morning he pray'd, That all Men might become True Believers. Doubtless, God had granted his Petition, had not the Angel who carry'd up his Prayers to Heaven, met with the Devil, a little on this Side the Orb of the Moon, who stole from him some of Maho∣met's Words, so that the Prayer ascended Im∣perfect to the Throne of the Merciful. Ne∣vertheless, a Great Part of Men became Be∣lievers: And more shall be added to the Num∣ber.

In a little Time, the Solitary Prophet saw himself at the Head of a Numerous Army, all Voluntiers, who resorted to him in the Wil∣derness, as they were Inspir'd from Above. The Mighty Men of Arabia, oppos'd the Sa∣cred Hero: They led the Flow'r of the East against him: But they accelerated their own Fate, and Incens'd their Angry Stars. The Elements took up Arms against them, and the

Meteors fought in Defence of the Messenger of God. Lightning and Hail, with Stones of Fire, blasted the Troops of the Infidels: And terrible Storm•• of Wind, buried whole Armies in the Sands. Thus the Host of the Mussulmans, became Victorious, with∣out drawing a Sword; and the Empires of the Wicked, fell to the Possession of True Believers. Persia, Babylon, and Egypt, were subdued, and embrac'd the Ʋndefiled Truth. The Alcoran was receiv'd from In∣dia to the Mauritanian Shore: From the Rising of the Sun, to the Going down thereof, this Holy Profession is made with one Consent, There is but One God, and Mahomet his Prophet.

Now Nathan, consider, whether ever the Law of Moses had such Footing in the World, or the Children of Israel cou'd boast of such Ʋniversal Conquests? Your Little King∣dom, has had its Period long agoe; and both that, and all the Empires of Asia and A∣frick, are swallow'd up in the All-conque∣ring Monarchy of the Osmans. Your Taber∣nacle, Temple, City, and Sacrifices, are quite Extinct. Your Nation is Scatter'd over the whole World, without Lands or Possessions that they can call their own. Neither is there Prince, Priest, or Prophet, to whom you can have Recourse for Delivery from your Misfortunes.

Come out therefore from the Synagogue, which lies under the Scourge of Heaven: Shake off the Malediction: And being Pu∣rified,

join thy self to the True Believers, who are Bless'd in this World, and shall be Happy in Paradise. Or at least stand by thy self, and follow thy Own Light. Adieu.

Paris, 22d. of the 3d. Moon, of the Year 1654.

LETTER VI.

To Dicheu Hussein, Bassa.

THE Policies of Cardinal Mazarini, are no Secrets at the Imperial City. Now he is about to play his Master-piece. He has all along maintain'd Pensioners in the Service of the French Grandees. No Man of Prime Quality, cou'd be sure he entertain'd not at his Table, some Creature of this Mini∣ster. Disguizes of all Sorts, both for Body and Mind, were never Wanting to Men dextrous at Treachery, and Officious to do Mischief.

But now he is setting Spies of another Character on the Princes of the Blood, and the Chief Nobility of France. Women are to be∣come his Private Agents; Females of his Own Blood; true Italians; and brought up, under his particular Care and Management. In a Word, his Sisters and Nieces.

Five of them are newly come to this City, having been Conducted hither by the Cardi∣nal's Secretary, accompany'd with a Conside∣rable Retinue of Courtiers, who went to meet them some Leagues from Paris. 'Tis said, That one of those Ladies is a great Beauty, and that the Young King, having seen her Picture, fell in Love with her.

This is certain, the Prince of Conti has Mar∣ried one of them: With whom the Cardinal has given his Palace, and Two Hundred Thou∣sand Crowns in Dowry.

They talk, as if Another of them was to be Married to the Duke of Candale; and a Third, to the Son of General Harcourt. And, as if Mazarini were Emulous of Joseph's Cha∣racter and Authority in Pharaoh's Court, he has sent for his Father also, with all his Fami∣ly, to come and reside in France. He is re∣solv'd to stock this Kingdom with Sicilian Blood, a Race of Mazarini's: Who by In∣stinct, as well as by Rules, shall carry on the Design he has laid; and either raise this tot∣tering State to the Height of his Model, or ab∣solutely ruine it. For, that Active Spirit, cannot take up with Mediums.

'Tis said, That the Duke of Orleans resents very Ill the Cardinal's Ambition, in Marrying his Nieces into the Blood-Royal. That Prince, will not be prevail'd on to come near the Court: But rather favours the Prince of Conde, and the other Malecontents. Whence some People are apt to presage, another Turn of

Affairs, before-long: For, the Generality of the French, are Inclin'd to the Prince's Party.

There is great Caballing all over the King∣dom: and the Cardinal strives to push his In∣terest forward, by all the Methods of a Cun∣ning Statesman. He knows the Prince of Conde's Spirit too well, to dream of a Recon∣ciliation. And he has a double Interest, in the Ruine of that Unfortunate General; his own Preservation, and the Aggrandizing his Niece, the Princess of Conti: Who by the Fall of her Brother-in-Law, will be Mistress of his Estate.

He is endeavouring also, to make an Al∣liance with the Cardinal de Retz, his pro∣fess'd Enemy, and one rais'd by the Pope to that Dignity, on Purpose to counter-balance Mazarini's Power at this Court, where he is suspected to animate the King against the Court of Rome.

That Cardinal de Retz, is now a Prisoner of State, and has been so a long Time; being first Confin'd by Mazarini's Orders. But the Wise Minister, now thinks it safer to compound with a Man, whom he cannot longer perse∣cute, without drawing on himself the Re∣venge of all the Ecclesiasticks, and especially the Thunder of the Roman Court.

Therefore, to reconcile Matters and forti∣fie himself, he has propos'd a Match between his Nephew, and de Retz his Niece. The Court is wholly taken up, with making Friend∣ships of this Nature: Which is an evident

Sign, they feel their Power at an Ebb, and fear it will be much Lower, if the Prince of Conde, shou'd once take the Field in France.

'Tis nothing to the Mussulman-Interest, which Side gets the Advantage. For, they are all equally Enemies to the Sent of God.

If I can by any successful Artifice promote the Divisions of these Infidels, I shall not dis∣serve the Shining Port. However, I will still pray, That those Swords may be turn'd against each Other; which United, wou'd hazard the State of the True Faithfull.

Illustrious Friend, let thy Presence in the Divan, be as a strong Bastion, under the Co∣vert of which, Mahmut may be shelter'd from the Artillery of Evil Tongues, and Sy∣cophants.

Paris, the 14th. of the 4th. Moon, of the Year 1654.

LETTER VII.

To Dgnet Oglou.

THOU art not Ignorant, that when I first heard of the Cruel Sentence executed on our late Friend Egri Boinou (on whom be the Mercies of the Creator) I wrote to his Suc∣cessor, Ismael Mouta Faraca, a Letter of Con∣doleance: Wherein, to keep a Medium between the Tenderness I ow'd to the Loss which my Friend had sustained of his Eyes, and the distrust I had of a Stranger; I filled up my Letter to Ismael, with Consolatory Expressi∣ons; such as I wou'd have used to Egri him∣self, had I been in his Company. Believing, that Ismael would read my Letter, to his Blind Predecessor.

I plaid the Stoick, and encouraged the Do∣ctrine of Apathy: Or at least, I abounded in Philosophical Counsels, almost as Impractica∣ble as the other. Nothing but severe Mora∣lity dropt from my Pen. And, all this, to cover my real Concern and Passion for Egri's Sufferings; who, thou Knowest, was beloved by more than thee and me. I told thee in a former Letter, That I did not dare to trust my Sentiments, though disguized, to a Man, who on the score of his new Preferment might become more quick-sighted than before, and would soon penetrate the thin Veil of Words, and Spy something, in that Dispatch to my

Disadvantage, should I have ventured to descant on the Sultan's Severity, or Egri's Merits.

Therefore, I thought it best to pretend an Indifferency, to which I am as much a Stranger as any Man, in Cases that too nearly touch our Sence. 'Tis easie to give Counsel to ano∣ther, which in the same Circumstances, we are far from practising our selves. Then we can be full of Wisdom and grave Morals; but, when it once comes Home, all our Phi∣losophy vanishes: There remains Nothing to be seen, but a meer Sensitive Animal, without Vertue or Patience.

My own Experience, but two Days agoe, forces this Confession from me, when by an unlucky Blow, I lost the Sight of both my Eyes, for the Space of Eight and Fourty Hours. 'Tis true, I should not have used them much during a Third Part of that Time, had they not been hurt: Unless thou wilt say, they are serviceable in our Dreams, and help our Souls to spy the Dark Chimaera's of the Night. However, I remember 'twas no small Grief, even in that Absence of the Sun, to be only Sensible of the Privation by my Ears: For, whilst the Windows of my Soul were shut, 'twas in vain for those of my Chamber to be open; which before this Mis∣fortune, would by letting in the Light of the Moon or Stars, have convinc'd me, that it was Night, without being beholden to the Clocks and Bells of the Convents for my In∣telligence, as I was under this Affliction.

Then it was, that in my Heart I unsaid all that I had written to the Eunuch on the Sub∣ject of Blindness, and cursed the Philosopher for a Fool or a Madman, who put out his own Eyes, for the Sake of his Thoughts. I envy∣ed those more Happy Fools, who are without Thoughts, but enjoy their Sight, which helps to form and regulate the Conceits of the most Wise and Thinking Men.

Nay, such was my Passion and Melancho∣ly, during this short Eclipse of my Eyes, that I preferr'd to mine, even the Life of those Dumb Animals, whom Men have learned to call Irrational, because they express their Sen∣timents by Inarticulate Sounds, a Dialect which we don't Understand. And, I could have almost wished my self Metamorphos'd, though it were into a Dog, provided I might but have that Sense, the Want of which ren∣ders our Humanity Imperfect and a Burden to it self. Or, if thou wilt blame me for such a Wish, I cannot forbear thinking that Dog happier than his Master, whom I have seen leading a Blind Man in a String along the Streets of Paris. How prudently did that Faithful Creature act the Guide, in crossing the Way, if any Danger threatned his Charge, as a Cart, Coach, or Throng of People? And, all this Conduct was oweing to his Eyes, which made him Wiser than his Master; who, had he enjoy'd this Sence, might not, for ought I know, have Surpassed his Kind Brute in the Exercise of Reason.

And now I am fallen on this Subject, of

the Wisdom of Brutes, I must not forget a Sto∣ry which I have read in Plutarch, as also in a certain French Author, of a Dog in the Court of the Roman Emperor, Vespasian, which would act to the Life, all the Agonies and Symptoms of Death at the Command of a Mountebank, who had taught him many such Comical Tricks, to divert the Grandees of Rome.

The same Frenchman mentions certain Oxen, which it seems had Learned Arithme∣tick: For, being employ'd in turning the Wheel of a Well an Hundred Times every Day, when they had finished that Task, would not stir a step more; but having re∣volved that Number in their Minds, desisted of their own Accord; nor could any Violence compel 'em to farther Labour. Who will deny now, that these Oxen were Mathema∣ticians; Or, That that Ship-Dog had any need to study Euclid's Elements, who having a great Desire to taste of some Oil, that he saw in a deep Earthen Vessel, and not being able to put his Head in far enough, by Reason of the long streight Neck of the Pot, after some Study ran to the Hold of the Ship, which was Balasted with Gravel-Stones. From thence he brought in his Mouth, at several Times, as many of those little Stones, as half filling the Pot, forced the Oil up to the Mouth, so that he could Lap his Belly full. Of this, Plu∣tarch says he was an Eye Witness. Was not this, thinkest thou, an Archimedes among the Dogs? Are not the Goats of Candy absolute

Physicians, when being wounded, they ne∣ver cease ranging the Plains of that Fertile Island, till they have four'd the Herb Ditta∣ny, with which they restore themselves to Health.

Should the French read these Lines, and those others I have writ on this Subject to Cara Hali, and the Great Mahummed of the Desart, they would censure me as a Heretick, a Fool, or a Madman: Or, at least, they would conclude, I am too Importunate an Advocate for the Beasts. They would call me Brute my self, and fix my Pedigree among some of the Dumb Generations.

But thou, who hast been Educated in the serener Principles of the East, and hast had the Honour to pour Water on the Hands of the Abstemious Eremit, wilt have another Opi∣nion of what I say, in Defence of our Kin∣dred Animals.

He that has given Wisdom and Language to the Pismires, and Instructed them to con∣verse together by Mute Signs, so that when the Signal was given, the Alarm was taken throughout their humble Territories, and they all fled away with their Bag and Bag∣gage, when the Army of Solomon approach∣ed: Inspire us with Grace, to understand the Language of the Beasts, or at least, not to think our Selves Wiser than them who under∣stand Ours.

Paris, 14th. of the 4th. Moon, of the Year 1654.

LETTER VIII.

To Afis, Bassa.

THIS Court is wholly taken up at pre∣sent, with the Preparations that are making to Crown the Young King. The Place design'd for that Ceremony, is a City call'd Rhemes. 'Tis said, the Duke of Orle∣ans will not be there, though the King has Summon'd all the Princes and Nobility to at∣tend at his Inauguration, according to the An∣cient Custom. But that Prince, stomacks the great Sway Cardinal Mazarini bears at Court. Besides, his Daughter, who has no small Power over him, is affected to the Party of Malecontents. 'Tis through her Perswa∣sions, the Duke her Father, absents himself from the King, his Nephew. Yet there are that say, his Mind will change, before the Time appointed for the Coronation: And, that he will rather dissemble his Grudge, that so he may more advantageously ruine the Cardinal: Who keeps the King lull'd in a Circle of Plea∣sures, agreeable to his Youth; that so he may not have Time or Inclination, to pry into his Management of Affairs.

The Court is at present at Fontainbleau, a House of Pleasure belonging to the King. They pass their Time away in Delights, drown'd in Security. Whilst the Wakeful Princes of the Blood, are plotting new Me∣thods

to rowze 'em from their Lethargy, and teach the Young Monarch, That the Sound of the Trumpet and Beat of the Drum, will, in a short time, be a more, Necessary Musick, than the soft Airs of the Lute, and such Chamber-Melody.

In the mean Time, the Prince of Conde, being Condemn'd, the Princess, his Wife has petition'd the Parliament, that her Dowry may be secur'd to her: But they have referr'd the Matter to the King. Her Husband seems to be lost in all Respects, save those of the People's Affections, who favour any that are Enemies to Cardinal Mazarini.

Monsieur Broussel, one of the Councellors of Parliament, whose Imprisonment I former∣ly mention'd to be the Cause of the First Se∣dition at Paris, is newly dead: Yet the Cause whereof he was a Patriot, dies not with him; but rather takes fresh Vigour, from daily Grounds of Discontent.

It was more particularly reviv'd, upon the Death of the late Arch-Bishop of Paris: The Clergy chusing for his Successor, the Cardinal de Retz, a Prisoner of State, and under the severe Displeasure of the King. This Electi∣on was countermanded, by a Declaration from the Council-Royal. Nevertheless, the Eccle∣siasticks persist in their First Choice; Whilst Cardinal Mazarini threatens 'em, with the Punishments due to those who contemn the King's Authority. But they slight his Mena∣ces, trusting to the Arms of the Prince of Conde; which, they hope, will deliver 'em, in

Time, from the Oppressions of that Great Minister.

The Men of Ability Cabal, whilst the Vul∣gar are easily drawn into Parties, as their Af∣fections byass'em. Here is Nothing but Mur∣muring and Whispering against the Govern∣ment. Every Man endeavours to purchase Arms, and lay 'em up privately as against some Publick Invasion. Nay, the Citizens walk not abroad without Daggers hid under their Garments: As if they either intended a Massacre, or were afraid of one. All things seem to portend some sudden Eruption of Popular Fury. And the Wisest know not, what will be the Issue of so many Threatning Occurrences.

Only Mahmut (surrounded with Infidels) is resign'd to Destiny. Knowing, that no Human Counsel can hasten or retard the De∣crees Sign'd Above.

Paris, the 17th. of the 5th. Moon, of the Year 1654.

LETTER IX.

To Murat Bassa.

IT seems the Devils have been lately let loose in these Western Parts, if we may give Credit to the Deposition of such, as have ac∣cus'd certain suppos'd Witches.

In Bretagne, and Province of this Kingdom, above Forty Old Women have been seiz'd and Imprison'd, for holding Correspondence with Infernal Powers: And above half of them, condemn'd to Death; God knows with what Justice.

Some of them are accus'd, of Enchanting the Persons of their Neighbours; Others for Be∣witching their Cattle; And a Third Sort, for dissolving the Mischievous Charms of the First and Second: All of them for assembling in the Night-Time, and using certain Diaboli∣cal Ceremonies; which they say, begin and end in kissing the Posteriors of a Goat, or the Devil in that Form.

I know not how far these poor superannu∣ated Figures of Mortality may be wrong'd. 'Tis a Question, whether their Judges are al∣ways in the Right. A shrivell'd meagre Face, a hollow Eye, join'd with irrecoverable Poverty, are many Times the Chief Grounds of Suspi∣cion: Which improv'd by Superstition, Mi∣stakes and Malice, have often prevail'd on those who ought to administer Justice, to condemn

poor Wretches more Innocent than them∣selves, as Guilty of Witchcraft.

Yet it cannot be deny'd, but that there have been both Men and Women vers'd in Magi∣cal Arts, as they are commonly call'd, which I take to be only the more Mysterious Sci∣ence of Nature. Such was Zoroaster, the Great Grand-Child of Noah, and King of that Part of Asia which was then call'd Ba∣ctria. Such was Apollonius Tyaneus, Phili∣stides Syracusanus, with many others of An∣cient Date: These understood the Hidden Force of the Elements, the Influence of the Stars, the Specifick Operation of Metals, Minerals, and other Subterranean Bodies, with the Virtues of all Vegetables. They knew exactly how to frame Astral Images and Talismans, by the Help of which they were able to effect Wonders. And all this perhaps, without once dreaming of Infernal Spirits, or having the least Society with Devils.

Yet I believe, Lucian, an Ancient Writer, who never spoke seriously of any Thing, scarce believ'd himself, when he related the Story of Pancrates, a Famous Magician of Egypt, who by these Talismans, was able to trans∣form Inanimate things into the Appearance at least of Living Creatures. Thus he wou'd turn a Stick or Piece of Wood into a seeming Man, who shou'd walk, discourse, and per∣form all the Actions of a Rational Being.

A certain Stranger travelling with him once to Memphis, and lying with him in the same Carvansera, as soon as they were alighted

from their Camels, Pancrates took a Plank of Oak, and having touch'd it with his Talis∣man, and pronounc'd Two or Three Syllables, incontinently the Stock mov'd, stood upright, walk'd, and taking the Camels by the Bridle, led them to the Stables: After which, this Wooden Man came in and prepar'd their Pil∣law; went of whatsoever Errands Pancrates sent him. And when they departed, the Ma∣gician using a certain Private Ceremony, this Officious Servant return'd to a Plank again. This was his Practice all along the Road.

One Day his Fellow-Traveller being re∣solv'd to try the Experiment, took Advan∣tage of the Magician's Absence, who was gone to the Temple, and had left his Talisman behind him. The Curious Travelle, having been often an Eye Witness of this Trick, takes a Piece of Wood, and touches it with Pancra∣tes's Talisman, repeating the Syllables he had heard him utter. Immediately the Inanimate Timber became a Man, asking his Pleasure. The Traveller astonish'd at the Event, com∣manded his new Servant to bring him a Bucket of Water. The Enchanted Spark obeys. The Traveller told him it was enough, and bid him return to a Piece of Wood again; but in∣stead of that, he continu'd drawing of Water, and bringing it in till the House was full. The Traveller fearing the Anger of Pancrates, thought to dissolve the Enchamment, by cleaving the Wooden Animal in Two. But this augmented his Trouble: For, each Piece taking a Bucket, fell to drawing of Water;

so that of One Servant he had made Two. This continued till the Magician came to his Rescue, who having sternly rebuk'd the Tra∣veller's Rashness, at a Word turn'd the Two busie Drudges, to their Primitive Loggishness and Inactivity again.

I do not tell this Story, as if I would have thee believe it, or that I give Credit to it my self. Let us imitate the Author of it, who laughs at all that delight in such Fables. But the Christians, who believe a Piece of Bread is Transform'd to Flesh and Blood, and be∣comes an Immortal God, at the pronouncing of Four Words by the Priest, may be excus'd, if they put Confidence in the Figments of Poets and Orators.

I have in my Custody the Journal of Car∣coa, who formerly resided at Vienna, a Pri∣vate Agent for the Ever Happy Port. Some of his Letters speak of the Superstition and Credulity of the Germans, in this Kind. Yet in a Letter to the Mufti, he acknowledges himself overcome by the Unquestionable Testimonies, of such as had been Eye-Wit∣nesses of the Life and Death of one Faustus, a German Magician, who play'd a Thousand Infernal Pranks (as he calls them) even be∣fore the Emperour himself.

He tells also of another Magician call'd Zyto, who liv'd in the Days of the Emperour Charles IV. And when the Emperour's Son to whom Zyto belong'd, was to Marry the Duke of Bavaria's Daughter; the Duke to oblige his Son-in-Law, who was much

taken with Magical Tricks, as were all the Germans, sent for a great many Famous Sor∣cerers to the Wedding. Among the Rest, while One was performing a rare Exploit, on a sudden Zyto the Prince's Conjurer, came up to him with a Mouth seeming as Wide as that of an Old Crocodile, and swallows him up at a Morsel. When he thus had done, he retires and voids him again in a Bash, and brings him thus drench'd, into the Company, challenging any of the other Magicians, to do a Feat like that; but they were all si∣lent.

I hear of no such Tricks done by those French Witches, who cause so much Discourse at present. The worst they are accus'd of, is, Bewitching their neighbours Hogs to Mad∣ness, which thou knowest may be only a Na∣tural Malady.

I pray Heaven defend us from the Enchant∣ments of a deluded Phansy, that Domestick Incubus of every Mortal, and we need fear neither Witch nor Wizard.

Paris, 20th. of the 5th. Moon, of the Year 1654.

LETTER X.

To Cornezan Mustapha, Bassa.

THE Fame of Christina Queen of Sueden, has, no doubt, reach'd thy Ears: I have made Mention of her in several of my Let∣ters. That Royal Virgin, is now about to surrender her Crown to her Cousin, whom they call Charles Prince Palatine. This is a Volun∣tary Resignation: And her Motive is said to be, a strong Inclination to Solitude and a Pri∣vate Life; being esteem'd, the most Ac∣complish'd and Learn'd Princess of this Age. But those who pretend to know more than others, say, That the True Ground of her abandoning the Kingdom, is a Resolu∣tion she has taken to change her Religion, and embrace the Faith of the Roman Mufti, which is forbidden by the Laws of Sueden.

Thou wilt smile at the Proposals, which this Queen sent to her design'd Successor; and his Answer to them.

In the first Place, She will keep the Greatest Part of the Kingdom and Revenues in her own Hands.

Secondly, She will be no Subject; but alto∣gether Independent and Free.

Thirdly, She will have Liberty to travelinto Foreign Countries, or into any Part of that Dominion.

Lastly, She will not have the Offices of Trust, or any other Gifts that she shall have disposed of to her Favourites, revok'd by her Successor.

To these Articles, Prince Charles Answer'd,

• First, That he will not be a mere Titular King, without Dominions, nor without such a Revenue as is Necessary to defray the Royal Expences, both in Peace and War.
• Secondly, That he will suffer no Competi∣tor, Equal, or Sovereign in his Kingdom.
• Thirdly, That he will not run the Hazard of her Intrigues in Foreign Courts.
• Lastly, That if he be King, he will dispose of Preferments as he thinks fit. And, in Fine, That he will not be the Shadow of a King, without the Substantial Prerogatives of Sove∣reignty.

'Tis added, That when the Queen heard his Reply, she said aloud, I propos'd those Ar∣ticles only to try his Spirit. Now I esteem him Worthy to Reign, who so well understands the Incommunicable Rights of a Monarch.

This Intelligence comes by a Secretary to the Spanish Embassador who is newly come out of Sueden, to Negotiate at this Court a Ten Years Truce between France and Spain.

Here is likewise an Embassador from Portu∣gal, who acquaints the Court, That the Por∣tugueze have Expell'd the Hollanders out of the Places they held in the East Indies. But, if our Merchants bring true Intelligence, the Tartars will Exterminate all the Franks that are in China.

In the mean Time, the Young King of France, passes away his Hours in Dancing, seeing of Plays, and other Recreations, pro∣vided with vast Expence by Cardinal Ma∣zarini, to divert him from medling with Pub∣lick Affairs, and from thinking too seriously on the Sentence he has Pronounc'd in Parli∣ament, against the Prince of Conde.

One knows not well, how to blame the Prince of Conde's Proceedings; nor yet, to accuse the King of Injustice. Neither is it proper for a Mussulman-Slave, to decide the Controversy: Our Principles and Laws, are different from Theirs: And he that is esteem'd a Patriot here in the West, wou'd be Con∣demn'd for a Rebel, without Hesitation, in any Part of the East; where but One God in Heaven, and One Sovereign on Earth, is ac∣knowledg'd by the Subjects of every Kingdom and Empire.

But in France, the Princes of the Royal Blood, are Invested with such a Power as ren∣ders it difficult for those under their Com∣mand, to distinguish 'em from Supream Mo∣narchs. Yet, not One of them possesses a Government, Equal to that of the Bassa of Egypt; or Superiour to his of Aleppo.

I have spoken of these Princes formerly, in some of my Letters to the Happy Mini∣sters of Him, who when he pleases, can make the Greatest Sovereigns, the Squires of his Stirrup.

And therefore, 'twill be needless to say any more on that Subject, but only to acquaint

thee, That the French Court, tho' they can∣not relent of the Rigour they have us'd toward the Prince of Conde, yet seem willing to com∣pound the Business with his Son, the Young Duke of Enguien; and by a Subtle Artifice, to strike Two strokes for the State at once. A Great Duke of this Realm, has been lately dispatch'd to the Duke of Orleans, to propose a Match between his Daughter and Conde's Heir. Whereby the Estate of the Prince of Conde, will fall to the Duke of Orleans's Pos∣session, during the Minority of the Young Couple. This is a Wheedle to reconcile the King's Uncle to the Court, who has been a long Time estrang'd. But 'tis thought, his Displeasure is of too deep a Dye, to be wash'd off with Court-Holy-Water.

I have no more News to tell thee, save the Death of a certain Prince, whom they call the Duke of Elboeuf. And it is of no Im∣port to the Divan, whether a Hundred of these Infidel Princes die every Day, or no, so long as the Grand Signior lives, and is ever sup∣ply'd with Faithful Ministers.

For His Health I pray, before the Sun peeps o'er the Tops of the Eastern Mountains, and after he hides himself in the Valleys of the West. Neither do I rise from my Knees at the Five appointed Hours, without an Orai∣son for Chornesan, and the other Bassa's of the Port.

Paris, 10th. of the 6th. Moon, of the Year 1654.

LETTER XI.

To Sale Tircheni Emin, Superin∣tendant of the Royal Arsenal at Constantinople.

THOU that hast the Charge of the Am∣munition design'd for the Conquest of the World, art fittest to receive the News of a Terrible Blow lately given to a City of the Infidels in Flanders.

This Place is called Gravelines, whereof I have made Mention in some of my former Letters. On the 29th of the last Moon, the Powder of the Magazine there took Fire, whether by Accident or Design, is not certain∣ly known. But the Damage it has done, is very great. It is reported, That a Third Part of the City is blown up, and the Chief Fortifications about it, with the Outworks of the Cittadel. Three Thousand Mortals, had their Breath exhausted by the Violent Con∣vulsion of the Air, and were sent into Another World, well season'd with Salt-Peter: Besides a vast Multitude of all Sorts, that were bu∣ry'd in the Ruines of the Houses.

Some say, a certain Person coming to buy some Powder of the Steward of the Magazine; as they were knocking out the Head of a Powder-Barrel, the Hammer struck Fire. O∣thers report, That this Person who pretended to

buy Powder, was a Spy or Private Agent of Cardinal Mazarini in those Parts: And that by his Master's Order, he had prepar'd a certain Artificial Fire, enclos'd in a Shell or Box; and that at a certain determin'd Period of Time, it would cause the Box to flie in Pieces, and scatter Flames almost as subtle and penetrating as those of Lightning.

Having therefore this little Instrument of Mischief ready, and being instructed in all Things, he with the Steward enter'd the Vaults where the Powder lay, under Pretence of buying some for the Governour of Brus∣sels. And when they had open'd one of the Barrels, he thrust his Hand among the Pow∣der, as though he wou'd take up some to look upon; at the same Time dextrously convey∣ing his little Shell or Box into the Barrel, knowing, that in an Hours Time it wou'd work its Effect. In the mean while, seeming to dislike that Barrel, they open'd another; which he bought, and so departed. Within an Hour afterwards, all the Countries round about, were astonish'd at the Dreadful Blow which made the Earth to tremble: They say, it was heard beyond the Seas into Eng∣land.

Thus the Contrivance of this Tragedy, is fasten'd on Mazarini; and such is the Hatred the People bear to this Minister, That if an Earthquake shou'd happen in these Parts, I believe they wou'd accuse him as the Author of it.

But it seems, as if all the Elements were at War against the Netherland Provinces. I have already acquainted the Ministers of the Ever Happy Por••, what Disasters befell these People by Storms at Sea, and Inundations on Land. After which, the Element of Fire took its turn to Chastise them. For, in the First Moon of this Year, a certain Wind-mill in the Low Countries, whirling round with extraordinary Violence, by Reason of a Furi∣ous Storm; the Stone at Length, by its Ra∣pid Motion, became so Intensely hot, as to fire the Mill; from whence the Flames being dispersed by the High Winds to the Neigh∣bouring Houses, set a whole Town on Fire.

And now the Wrath of Heaven has been kindl'd again, to destroy these Infidels: Yet those that survive, will not be Converted. Perhaps they will be ruin'd Piece-Meal, even to a Final Extermination, like the People of Aad and Thamod, of whom at this Day there remain no Footsteps.

I pray God guard the Imperial City and Arse∣nal, from all Casualties of Fire, from Inun∣dations of Water, and from Earthquakes: And thy own Watchful Care and Prudence, will defend the Magazines in thy Custody, from the Sly Attempts of Traytors and Villains.

Paris, 10th. of the 6th. Moon, of the Year 1654.

LETTER XII.

To Mehemet, an Eunuch in the Seraglio.

I Acquainted thee formerly with the first Necessity I had to drink Wine, that I might the better conceal my being a Mussulman, when I was made a Prisoner by Cardinal Ma∣zarini's Order. I tell thee now, this Liquor is grown Habitual to me; it being the Natu∣ral Beverage of the Country where I am. But the French temper it with Water, the bet∣ter to allay their Thirst, and prevent Fevers: Which Custom agrees not with the Stomach of a Mahometan, who when he drinks either Water or Wine, loves to have them Pure without Mixture. I use it moderately for my Health, and to create an Appetite. But this Evening, I drank a Glass of Wine, which is like to make me abhorr it for Ever. In all Probability, I shall turn as strict and pre∣cise as an Hodgia. For, in the Midst of my Draught, I had almost swallowed a Great Spider, which lay drowned in the Wine. The little Beast, had pass'd my Lips; but I soon clear'd my Mouth, of so Ungrateful a Mor∣sel. I wish I could as easily discharge my I∣magination, of the hated Idea's it has imbibed with this Fatal Potion. Not that I think I am poisoned, or have received any Real Da∣mage

from the Spider: The worst Venom, lies in my own Phancy. It will be Impossible for all the Water in France, to wash away the Prejudices I have Conceiv'd against this little Insect. I have a perfect Antipathy a∣gainst it. The Sight of a Spider, would al∣ways make me sweat and tremble. Now, if ever I should taste of Wine again, I should imagine every Mouthful I swallowed, had a Spider in it. My Reason tells me, there were no Danger, if I had one in my Stomach; having seen a Physician, without the Use of any Antidote, swallow Two or Three large Spiders in a Glass of Wine: And this was his ordinary Practice every Morning. And most of that Profession maintain, That Spiders so drank, can do no harm. Yet my Antipathy overcomes my Reason in this Point. And if Galen or Hippocrates were alive, they would not be able with all their Learned Demon∣strations, to reconcile me to a Creature, for which I have an Invincible Aversion and Ab∣horrence. I had rather encounter with a Lyon or a Tyger, in the Deserts of Arabia, provi∣ded I had but a Sword in my Hand, than to have a Spider crawling about me in the Dark. And therefore, I have often envied the Hap∣piness of the Irish-Men; for, in that Island, they say no Venomous Creature will live. The same is reported, of the Isle of Malta. Which Wonderful Privilege, both these Islands a∣scribe, to the Prayers of certain Saints.

There is no Reason to be given for these secret Antipathies, which are discovered in

many Men. Some will sweat and faint away, if there be a Cat in the Room where they are, though they know Nothing of it, any other∣wise than by the Secret Intimations of this Ʋnaccountable Sence, which Nature has ad∣ded to their other Five. I have seen a Gen∣tleman drop down in a Swoon, as soon as he entered a Chamber, where there was a Squir∣rel kept in a Cage. And those that knew him, said, It was his constant Infirmity.

If there be any Truth in the Doctrine of the Soul's Transmigration, I should think the best Reasons for these private Antipathies, might be drawn from some Former State of the Soul. And according to that Supposition, I should con∣clude, That I had been a Flie, before I came into this Body; and having been frequently persecuted by Spiders in that State, do still retain the Dread of my Old Enemy, which all the Circumstances of my present Metamorpho∣sis, are not able to efface. But if this be so, I wonder I shou'd have no distinct Remembrance of my former little Volatile Life; since Pytha∣goras, the Great Patron of the Metempsychosis declares, That he could remember several Changes he had undergone. And particular∣ly recounts, how he led a Merrier Life when he was a Frog, than since he became a Philo∣sopher.

It affords me Matter of Thought and is no small Diversion, to behold the Contrariety that is in Mens Dier. One Man never tastes of Fish all his days, another abhorrs Flesh; this faints if his Bread be cut with a Knife

that has touched Cheese, that swoons at the Smell of Mutton. Men have as different Ap∣petites, as they have Faces. Some are squea∣mish, and almost nauseate every Thing that others eat freely of. Again, there are others to whom nothing comes amiss. For my Part, I have many Aversions in Point of Diet: And, above all Things, I can never be reconciled to the eating of Insects, Serpents and other Reptile Creatures. Yet here are Men in this Kingdom, who live upon Frogs, Vipers, Grashoppers, and such Kind of Loath∣some Animals. And I have read of a Peo∣ple in the Southern Parts of Africa, who had no other Diet but salted Locusts, which they catch in the Spring: When certain Winds, bring Innumerable swarms of them over the Land, so that all the Country is covered. These People are very Lean, Active and Black. They run swift as Stags, and will climb Trees and jump from one Bough and Tree to another as nimbly as Apes or Squirrels. But they are short Liv'd, never exceeding Forty Years of Age. For, about that Time, they feel a Violent Itching all over their Bodies: Which tempting them to scratch themselves, they never cease till they make Holes in their Flesh, where certain Winged Insects breed; which multiply so fast, that in a little Time they devour the poor Wretches. This is thought to be the Result of their Ill Diet.

Let not what I have said, create any Squea∣mishness in thee, but eat thy Pillaw with a

good Stomach: For, that Food, has the Be∣nediction of God and his Prophet.

Paris, 23d. of the 6th. Moon, of the Year 1654.

LETTER XIII.

To the Kaimacham.

THE King of France, has been solemnly Crown'd at Rhemes: Where were pre∣sent, his Mother and Brother, Cardinal Ma∣zarini, with divers Princes and Nobles, and Foreign Ministers. But Nothing could per∣swade the King's Uncle the Duke of Orleans, to grace this Ceremony with his Presence. He has declar'd, He will never come to the Court, so long as Cardinal Mazarini is there.

Marshal Turenne has receiv'd private Or∣ders, to repair speedily to his Army in Flan∣ders. What the Design is, we are not cer∣tain. Some say, he is gone to surprize Grave∣lines, a City in Flanders, which was lately so ruin'd by the Blowing up of the Magazine, that it is not in a Condition to resist the French, should they assault it.

Others say, the King has commanded his General to lay Siege to Stenay, a City belong∣ing to the Prince of Conde, a Place of Great Strength, and exquisitely Fortify'd.

'Tis reported, That Cardinal Mazarini holds a Correspondence with the Governour of this Strong Hold: And that on this Ground it was, he promis'd the King, on the Honour of his Purple, That if he would suffer his Ar∣my to lie down before it, it should by such a Day be deliver'd into his Hands.

The Duke of Lorrain, of whose Imprison∣ment at Antwerp, I inform'd Mustapha Ber∣ber Aga, is now remov'd from thence, and sent to Spain, from whence 'tis believ'd he will never come back.

From the North the Post brings News, of the Resignation which Christina, Queen of Sweden, has made of her Crown to her Cou∣sin, Prince Charles. They add, That she caus'd a Crown to be made, with this Inscrip∣tion, FROM GOD, AND CHRI∣STINA: And, that she plac'd this Crown on the Prince's Head with her own Hands, ha∣ving before Absolv'd all her Subjects from their Oaths of Fidelity to her.

The same Post also tells us, of a Mighty Ar∣my of Moscovites, which are enter'd into Po∣land, destroying and laying desolate where∣ever they come. The pretended Cause of this Invasion, is said to be, a Disgust the Czar has taken at a certain Historian and Poet of Poland; Who in reciting the Wars between those Nations, had made a Mistake in the Ge∣nealogy of the Moscovite Emperours, naming the Father for the Son. The Czar being in∣form'd of this, demanded the Head of the Writer, as an Atonement: Which being

deny'd, he rush'd into the Territories of Po∣land, to revenge himself by Fire and Sword.

These are the Actions of such, as pretend to follow the Example of Jesus, the Messias; Who commanded Men, To forgive Injuries, even as did our Holy Prophet: Yet they scruple not to accuse us, of what they themselves are onely Guilty. Thus, whilst they are Christians in Name, we shew by our Practice, that we are True Disciples of the Venerable Jesus.

Doubtless, all Men are Just or Wicked, by Nature. Every Mans Fate is Engraven in his Forehead. And neither the Precepts or Ex∣amples of Jesus or Mahomet, can alter the Inclinations of those, whose Stars have Sign'd 'em in their Nativity, with the Indelible Cha∣racters of Vice.

Paris, 30th. of the 6th. Moon, of the Year 1654.

LETTER XIV.

To Dgnet Oglou.

HItherto I have been in a Wilderness, or at least I'll suppose it, wandring up and down, lost and confounded in the Dark, with∣out Sun, Star, Land-Mark, or any Faithful Guide to direct me. What shall I do in this Case? I am tyr'd with Perpetual Rambling;

and rest I dare not, neither can I, such is my Uneasiness, even in the only Circumstance which gives to other Men Repose.

Thus I discourse with my self when I am alone, and consider my Prefent State as a Mortal. The Miseries of this Life, are the Themes of my First Contemplation: And 'tis but Reason it should be so, because we feel 'em every Moment. They touch our Sence nearly, and afflict us with sharp Pains. Yet they are but like the Sting of a Wasp, Violent for a Time, but last not long.

This Thought carries me farther, and puts me upon an Endless Meditation, what will befall me after I'm Dead. When I have con∣templated all that I can, run over a Thousand Paths of Phaney, and track'd all the Foot∣steps of the Wise, or of such as were esteem'd so, still I find my self in a Desert, more en∣tangl'd than a Traveller lost in the Forest, of Hercynia, which extends from the most Nor∣therly Part of Moscovy, to some Provinces in the German Empire, and is reputed Five Hundred Leagues in Length.

In this bewilder'd Condition, I meet with many pretending Guides, One telling me this is the Way, Another that. But because they do not agree in their Advice, I know not which to trust: And am inclin'd to suspect some for Cheats, and the Rest for Fools, as much at a Loss, if not more than my self.

Permit me to discourse with Freedom, my Dear Gnet, and let us unmask like Friends. What signifies all that the Imaum's and Mol∣lahs

can say of Paradise and Hell, since none of 'em have been there to make an Experi∣ment? Why should we suffer our selves to be amus'd with Notions of Things, which, for ought we know, have no other Existence, but in the Harangues of the Preachers, and the Phansies of the Credulous?

Think not that I am going to perswade thee to the Heresy of the Muserin, who deny the Being of a God. I tell thee, I am no Atheist. From Every Thing I behold, my Thought soon flies up to a First Cause: And there 'tis dash'd into a Thousand Queries. This I lay as a Solid Foundation, All Things were not Always in the same State as they are Now. (My Experience demonstrates to the Con∣trary.) But how much longer they have been otherwise, than my own Remembrance, I cannot be assur'd, but by the Confidence which I repose in People that are Older than my self, and the Faith I give to Books. Both which agree in this, That they are Guilty of Contradictions without Number.

Those that were born before me, and Liv'd in the Days of Sultan Mahomet III tell me many Passages of his Reign, quite different from the Relations of others, who also Liv'd in those Times, and remark'd the Transacti∣ons of their Age.

A like Disagreement I find among Authors, who have committed to Writing, the Histo∣ries of Former Times. 'Tis difficult to en∣counter with Two Men of the same Opinion, even as to Matters of Fact. Some take a Pride

in disguizing the Truth; Whilst others have not Skill to take off the Mask. There are a Sort of Persons in the World, Men of Supine and Easie Judgments, Credulous, and not daring to call in Question what has been transmitted to them from the Authority of Such and Such a Writer. They Superstitiously revere as an Oracle, the Manuscripts of a Mortal Man like themselves, and Subject to as many Frailties and Mistakes. And all this, only because they have been taught to do so from their Infancy: So Forcible is the Influ∣ence of Education. Thus the Hebrews be∣lieve the Records of their Nation to be of Di∣vine Original, though they want not Verbal Contradictions, and abound with Logical and Philosophical Inconsistencies. But, that which is of Greatest Moment is, that neither they, nor any other Nation, no not even the Assy∣rian or Egyptian Records, come near the Im∣mense Chronologies of the Chinese and Indians. So that amidst such a Variety of Accounts, a Man knows not where to fix his Belief. But, Whether the World be only Five or Six Thou∣sand Years Old, or of a more Indefinite Anti∣quity, this is a sure Maxim, That Something is Eternal. Even the Jews and Christians, who deny the Eternity of Matter, and as∣sert the Creation of the World out of NO∣THING, in a Determin'd Period of Time, must of Necessity own, There was an Eter∣nal, and Infinite Emptyness or Vacuity, which is the same as Moses calls by the Name of NOTHING. Which will sound as harsh

in Philosophy, as the Eternity of Matter does in their Divinity. Nay, if I mistake not, 'tis of a worse Consequence, even in the Doctrines of Religion, to assert an Infinite Privation, or Want of Existence, to be Coeternal with the Substantial God, who is Omnipotent, Living and Strong; than to affirm Matter it self to be Coeternal with Him: Since This is an Actual Substance, and may with Reason be suppos'd, as a Necessary Emanation of his Power and Goodness; Whereas the Other, is a mere Naked Potentiality, a Non-Entity, as the Western Philosophers call it, and therefore can∣not be conceived to flow from the Divine Na∣ture, which is Essential Life and Being. Yet, in these Nice and Remote Speculations, I am Timorous, and dare not be Positive; lest I should prophane the Honour of that Sove∣reignly Good, who is the Breath of our Nostrils. To speak the Truth, I am Wavering in All Things, but this, That there is an Eternal Mind, Every-where Present, the Root and Basis of All Things Visible and Invisible, whom we call Alla, the Support of Infinite Ages, the Rook and Stay of the Ʋniverse.

Let thou and I, Dear Friend, persevere in Adoring that Superlative, Essence of Essences, with Internal and Profound Devotion. Let our Thoughts be Pure, our Words Few, and those full of Innocent and Grateful Flames. For assuredly, God delights not in the Bab∣ling of the Tongue.

As for the Rest, let us live according to our Nature and Reason, as we are Men. For

we may believe, that the Indulgent Father of All Things, will accept us, if we square our Actions according to this Rule, without aim∣ing at the Perfection of Angels.

In a Word, let us love all of Human Race, and shew Justice and Mercy to the Brutes. For in so doing, we shall not be Unkind to our selves.

Paris, 13^th of the 7^th Moon, of the Year 1654. according to the Christian Style.

The End of the Fourth Volume.