Averroeana being a transcript of several letters from Averroes 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 prefixt, 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 conceal'd is now put into English for the benefit of mankind, and the rectification of learned mistakes.

Pythago•••••• 〈◊〉〈◊〉 First Letter to the ••ndian ••••ng.

Most Renowned King,

OUR Religion recommends Absti∣nence from Flesh. Your Maje∣stie would in your Letter seem to blame me on that account, as if I had taught an unreasonable Doctrine, and for this reason, that as God had given the World for an Inhabitance, so the Crea∣tures 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 who∣ever puts it to the push, will quickly find the Effects; for all the Philosophers in the World can never perswade us that we are Slaves, nor all the Rheto∣rick

in the World convince the Brutes that they are of another Opinion. The Gods have made your Majesty a King, Soveraign of a Numerous People, com∣mitted to your care, to be Preserved and Maintain'd, not to be Pillaged and Destr••••ed. So it is with the Universe, i•• 〈◊〉〈◊〉 ••••eatures are our Subjects, they are 〈◊〉〈◊〉 our Slaves. Nature hath pro∣vided a many ways to continue its Spe∣cies, without being beholden to the Slaughter-house. However,

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

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

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

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

and the safety of Mankind, the reason of our Precept.

They also upbraid our Principles, in charging us with destroying that Prince∣ly and Royal Recreation of Hunting, which hath ever been accounted a No∣ble Exercise by all great Persons in all Places, and in all Ages, and withal extraordinarily conducive to the Health of the Body, and improvement of the Mind in accustoming it to hardship, and the discipline of Vertue; but this is a mistaken Allegation; for Nature needs not be beholden to Fury and Pas∣sion for its relief or support. It is an Invasion upon the Natural Rights of the Inhabitants of the four Worlds, and Men in the fierce pursuit of this Cruel Pastime, are far more Ravenous than Dogs, Bears or Lions; for what those rapacious Animals do, is only in order to support their Lives, but more inhumane Men do it out of meer Wan∣tonness. Though the Creatures are Dumb, and cannot address their Crea∣tor after the manner of Men, with dis∣sembling

Hearts, and lying Tongues, yet there are powerful Complaints a∣gainst Hu••ane Injustice, sent up by them in a natu••al way, which at one time or other will be heard to the Con∣fusion of their Unmerciful Tyrants, We are mistaken if we suppose it no Crime to ••••tcher and Abuse these Infe∣••••our Creatures, as if ••••ey were not parts of the Almighty Workmanship, and wholly exempted from the sense of Pain. Are they not compounded of the Sevenfold Nature? Or is any of ••••e Elements wanting in their Constituti∣on? Are they not the Sons of the Stars, and partake of their Influence? And have they not all kept God's Laws, and the true method of Nature, and according to their kind, faithfully adore and worship their Creator? They are innocent and harmless in all their ways, though 'tis true they are not endued with Immortal Souls, and therefore the same Service is not required from them as from Man, who is created in the compleat Image of his Maker, furnished

with Excellent Gifts, Divine and Natu∣ral, appointed to be a Prince and Go∣vernour over this Inferiour World. Your Priests likewise are very inquisi∣tive to understand how we arrive to the Knowledge of Philosophical and Sym∣••athetical Magick. The first step to this great Work, is to turn our Eyes inward▪ and with a sedate Mind, me∣ditate on the Unity of Powers, Quali∣ties and Properties, out of which Man is compounded, or that his Soul and Body do contain the true Nature of Things, both Material and Immateri∣al: On the one hand, Wrath, Envy, Contention, Fierceness and Intempe∣rance; and on the other, Love, Mer∣cy, Clemency, Compassion, and whatever deserves the Name of Vertue and Goodness. These are the two Fountains of those Powers whereby Mankind is acted. The first excites to Violence and Oppression, the last to Innocence and Mercy; so that those that would purchase any Honourable Reputation in the World, ought to

command their Wills and Desires to enter into this benevolent Fountain: For be pleased to observe, Man▪s Mind is free, and no sooner has this Benign Power obtain'd the Ascendant over the inward Enemies o•• our Members, but forthwith the Eyes of our Understand∣ing are opened; and we have a true taste of the Universal Harmony. Thus we our selves, after we had inbibed the Rays of this Light, beheld all the Good that is in Things, and by help of this Distinction, the Beauty of Infinite Love appear'd plainly to the Eyes of our Mind; and being thus Enlightned and Confirmed, Error vanished, and Truth shone out in its Native and Ori∣ginal brightness.

After we had for some time Con∣versed in the Holy Sanctuary, where we saw and heard things unutterable, this Holy Light, and Distinguishing Power, rendered us capable of Contem∣plating 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 Hea∣ven, and consider'd the daily Motions of the Celestial Bodies, the Sun, Moon, and the numberless Company of the Stars, their Rising and Setting, conti∣nual 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 Hea∣venly 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 Mi∣nistration of the Evil Powers has de∣stroyed 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 Reme∣dy, but a speedy entring of the Mind into the Holy Principle and Divine Power. These Considerations promp∣ted

us to lay a Foundation of Innocence, Self-denial▪ and Temperance in our Hearts, being assured that the good is always drawn and united to the good; and on the other side, the bad does with the strictest desire and intimacy join and incorporate it self with the bad. So that whosoever offers violence to any Creature, at the same time opens the Gates of Wrath, Fierceness and Revenge: And on the contrary, he that preserves any Creature by his good Inclinations, sets open the Doors of Love and Gratitude. No Man can be a true Governour and Preserver of his own Rights and Privileges, nor of the Creatures, unless the Fountain of Mercy and Compassion hath got the Ascendant over him. For the true Re∣ligion is to keep God's Laws, and in all things to imitate the good; and who∣ever breaks the Laws of Nature by hurting the Innocent, is Irreligious, and a Transgressor in the highest de∣gree.

Besides, we account praying to the Deities the meanest part of Religion: It is but a kind of Lip-labour, and may for any thing we know be no more than Hypocrisie, having singly no Evidences of its sincerity. 'Tis the Observation of their Laws that the Gods regard; and One Act of Temperance and Obe∣dience is of more avail with them than an Hundred Superstitious Sacrifices, and unnecessary, and uncommanded Penances. That Man approves him∣self most agreeable to them, who carries most of their Image in his Life and Acti∣ons. Obedience to their Laws, and Conformity to their Natures, is the fairest Acknowledgment of their Sove∣raignty, and the highest Act of Ho∣nour a Creature can pay to his Bene∣factor and Creator. Whilst we live under the Conduct of our good Genius, observing the Rules of Justice and Gentleness, we become truly Religious. 'Tis by this soft, sweet, silent Voice that we open a way to the Center of Goodness. The Internal Powers have

Immaterial Ears, they neither he•••• nor accept of Lip-service. What pleases them must proceed from an Universal Power of Virtue within, that doth assi∣milate with all that is good; for by the Eternal Law all things are endued with a natural and influential Vertue, which by a Sympathetical Inclination joins with its simile whensoever it finds it. This is that that opens the great Foun∣tain of Benignity. 'Tis the Practice of Goodness that unites Mens Souls to God.

These, O King, are the Considera∣tions that mov'd us to prohibit Violence and Cruelty, to keep our Hands clean from the Blood of Animals, and to com∣mend to our Disciples a Friendly Con∣versation with all things, to represent to them the Deformity of Vice, and the Beauty of Vertue and Gentleness, being well assured by the Universal Voice of God, and his Law in Na∣ture, 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 solicite our Followers, who is not delighted with Cruelty, but is extream∣ly pleased with the practice of Justice, when Men have Learnt the Art of do∣ing to others, as they would be willing to have others do to them. For no Man was made to be a Tyrant; and an Epicure, to domineer at pleasure upon his Fellow Creatures, who at all times, and in all respects answer the end of their Creation better than himself. ••ut being hurried by the Spirit of Igno∣••ance and Error, he is become the com∣mon Disturber of Nature's Harmony, putting her whole Frame in Tumult and Combustion.

If Men pass out of the Body in this wrathful Disposition, what Regions must they enter into, and what Bodies must they be cloathed with? And since by the secret Power of the Eternal Law, every Spirit or Soul does naturally at∣tract such matter for a Body as is suita∣ble

to its self: Those that have lived in the Power and Operation of the Lion, Tyger and Dog, and so far brutified their Nature, as to resemble those Ani∣mals, must they not expe•••• to be cloath∣ed in such hideous Forms and Shapes? As on the contrary, the Virtuous and Compassionate shall be adorned with the Garments of Innocency and Light.

The first step to Vertue is to do no Hurt, the next is to do all the Good we can, even to the least of God's Crea∣tures. What Creature soever you show kindness to, the same doth natu∣rally call upon the Fountain of Benig∣nity 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 Foun∣tain of Wrath. The Good attracteth and praiseth the Good; and the Evil the Evil. Every Thing and Principle delights in its like: This is demonstra∣ble in all Natural Things that proceed∣ed from the Immaterial World, and is in all its Particulars, Forms, Figures,

Qualities and Operations: And who∣ever does understand the outward, can∣not be ignorant of the inward; for in the great depth they are both one. The understanding whereof is of infi∣nitely greater moment than your Men of War, for they are Sons of Violence, which do naturally attract the Malig∣nity and Evil out of all things, and the Curse of all Creatures takes place in them. Therefore, O King, be plea∣sed not to suffer any false Reports to Exasperate your Royal Inclinations a∣gainst us, who have no design of stirring up Sedition to the Embroil∣ment of your State or Kingdom, but only to communicate that Innocent and Benign Light Heaven has darted int•• ••ur Souls, to as many of the Great Maker of the World's Creatures as we can perswade to embrace it; that they may by perusing the Pre∣cepts of true Vertue and Philosophy, become Dutiful and Peaceful Sub∣jects 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 Roy∣al Presence.