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.

An Account of a Personal Discourse between Pythagoras the Indian King and his Gymnosophists, asserting the Truth of his Do∣ctrine, as 〈◊〉〈◊〉 as found in an An∣cient Latin Manuscript, attested by Averroes own Hand.

AS soon as the King of India heard that Pythagoras was come to Court, he ordered his high Chamber∣lain to provide convenient Lodgings for him and his Companions, and as∣signed him a Day when he would give him Audience of what he had further to alledge in defence of those Doctrines he had Preached in his Kingdoms, par∣ticularly touching that Precept of his, forbidding to eat Flesh, or use any o∣ther manner of Violence towards these

innocent and harmless Creatures. The appointed Day being come, and the King seated on his Royal Throne, with many of his Courtiers and Gymnoso∣phists about him, Pythagoras was or∣der'd to approach, and the King re∣ceived him after this manner:

Pythagoras, we are assured, as well by thy Letters to us, as also by the re∣ports of divers Persons, that thou art a very Learned Man, we have therefore thought fit to send for thee to our Court that we might have some Personal Dis∣course with thee. We declare unto thee, that we do not approve of taking up things upon Trust, and are utterly unwilling to encourage a Practice meer∣ly because it has been customary. But to us it seems strange that thou shouldst teach our People absolutely to abstain from eating of Flesh, and to forbear that Noble and Ancient Pastime of Hunting, the first Exercise of Young Heroes, and that which fits them for the attempting all Warlike and Glori∣ous

Actions, contributing as well to the Improvement of the Mind, as to the Strength and Agility of the Body, calling it a Cruel and Inhumane Recre∣ation, altogether unbecoming the Dig∣nity of Humane Nature. Let us then freely hear thy Reasons; convince us, if thou canst, Pythagoras, and we our selves shall readily become thy Dis∣ciple.

After which Pythagoras thus began his Discourse; May it please your Ma∣jesty, we have in our defence two po∣tent Enemies to Encounter, Common Opinion, and Ancient Custom. I am not at all insensible how difficult it is to prevail upon prejudiced Minds, and to perswade Mankind from the Practice of those things they have ever believ'd and used. But what we are now about to prove, is not Built upon the Autho∣rity of any Tradition, but is the result of pure Truth and Light darted upon the Understanding, by the Friendly Operation of the Creator's Spirit, viz.

upon the Souls of as many as have learnt to preserve the Original Princi∣ple in them, in observing the Dictates of God's Law ••n Nature. The Com∣position of Man at first, was all Love and Sweetness; it was by the malici∣ous Suggestion, and powerful Instiga∣tion of the Evil Demon, that Wrath, Contention, Fierceness and Cruelty set up their Throne in the World. For Man having estranged himself from the Fountain of Benignity, became a vio∣lent Enemy to his Fellow-Creatures; and having by his evil Practices dege∣nerated from the Principle of Love, and defaced the Image of God, wherein he was at first Created, following the di∣rections of Evil Spirits, turned an ex∣asperated Persecutor of the innocent Inhabitants of the Lower World, wild in his Imaginations, and untractable in his Dispositions. His great Creator had provided plentifully for him, without exposing him to offend in such a Rude and Barbarous manner. He appointed the Earth to him for an Habitation,

together with his Fellow Creatures; he ordained the Ground to bring forth Fruit, Herbs and Corn for their Food, and the gentle murmuring Rivers for their drink, the Gra••s for their Beds, and the Thick spreading Trees to defend them from the scorching heat of the Sun: It is likely too he ordained the Beasts of the Field for the Service of Man, so far as they might be service∣able without suffering Injustice, and being Cruelly dealt with. He was on every hand furnished with what might contribute to his Necessity or Delight, without being compelled to pollute his Hands in Blood, and worrying and tormenting harmless Creatures that bore God's Image, and the express Signatures of Divine Wisdom, as well as himself. It was for other Ends he was sent into the World, viz. to Con∣template the Glories thereof; and in Reflection thereupon, to adore with an holy Heart and unpoluted Hands, the Immense Power, and Bountiful Wis∣dom of his Creator. He was there∣fore

left at liberty, that his Actions might be Humane, not that he should become a Lawless Tyrant, and an un∣controulable Destroyer. 'Tis true in∣deed, the poor Brute Animals are con∣strained to their motions, they have the necessity of an unavoidable Law upon them, which they cannot trans∣gress, neither shall they receive Re∣ward for the observation of it: 'Tis Man only whose Actions are capable of Reward and Punishment. There∣fore it is that he was sent into the World with a Law written in his Heart to guide him in the paths of Vertue, Goodness and Innocency, that keeping up the Divine Life, he might preserve the Image and Resemblance of his Ma∣ker, and not degenerate to, so poor an Ambition, as of Exercising an Unjust and Tyrannical Barbarity over Inno∣cent Animals, that continually acknow∣ledged his Superiority over them by their Natural and Implanted Fear of him.

Then a certain Gymnosophist of In∣dia that stood by, said, If things are as thou saist, Pythagoras, these Inferior Creatures are in a happier and more blessed Condition than Man himself: For what becomes of all his boasted Authority? Where's the Dominion he pretends to hold by his Creator's Bounty, and the peculiar Excellence of his Nature, if these Creatures are exempted from his Jurisdiction, and not subjected to his Government? Thou hast said, that Man is the Image of God, and the Perfection of his Ma∣ker's Works in this Lower World; Where's the Preheminence then, if he has nothing to glory in, but the liberty of his Will, which had better a Thou∣sand times be confined, which at one time not only exposes him to inexpli∣cable Perturbations here, but thereby Subjects him to his Soveraign's Indig∣nation, and to endless Torments here∣after; whilst those Creatures enjoy an undisturbed security, free from the

danger of suffering worse in another place? The natural necessity of their Actions, makes all their motions easie, and delivers them from the fear of Transgression and Punishment. Our Doctors have taught us, That as God is Soveraign Master of the Upper Worlds, and hath all Angels and Spi∣rits subject to his Dominion; so, as an Image of himself, he has planted Man Lord in the Lower World, and endued him with Authority to command and controul all inferior Beings. That they were not Created as so many Pictures, only to gratifie the diversion of his Eyes, but were also made for his Use and Ser∣vice in as many ways as he shall think fit to employ them; some to furnish him with Food, some with Raiment, and others to serve him for Recreation and Diversion. Nor in this does it ap∣pear that any Violence is exercised up∣on them; for as much as having no Immortal Souls, and being but Tem∣porary Beings, they have no Charter

to plead with Priviledge of Immunity from such Services as the natural and peculiar ends of their Creation seem to design them for. For had the Great Creator, who is perfectly Good and Gracious, and cannot endure to see the meanest of his Creatures abused, in∣tended otherwise, he would have pro∣vided means for their preservation, furnished them with ability to avoid or resist impending mischief, or restrain∣ed this exorbitant Appetite in Man, and have turned the stream of his Incli∣nations another way. For as the Fa∣brication of all things was the Effect of his Power, so the particular manage∣ment and determination of all to their proper and respective ends, is guided by the conduct and concurrence of his Providence. And as his Wisdom at first ordained these Creatures for such and such Ends, so his Spirit inspires Mankind with Power, Sagacity, and Desire to compel those Creatures to the Accomplishment of those Ends for

which his Wisdom had before contri∣ved and appointed them: So that Man is but the Manister of God in this mat∣ter, and in this respect at once pursues the end of his own Being, and that of other Beings too.

After the Philosopher had thus dis∣coursed, he retired a little, and the King stood up and said, What saist thou, Pythagoras, to these Arguments, for to me they seem to have some Face of Reason in them. For if there be any Injury done to the Creatures in reducing them to our Service, and using them for our Pastime, it must proceed, either because they have a na∣tural Right of being exempted from our Power, or from some mutual Con∣tract and Stipulation agreed to betwixt Man and them. If thou canst make either of these out, we shall gladly quit the Cause, and submit to thy Doctrine. For if thou provest the former, we must acknowledge our present Practice to be

an Invasion; if the latter, Injustice: But if thou canst prove them both, we shall readily confess it to be a Complica∣tion of Tyranny, Cruelty, Oppression and Abominable Iniquity.

Then Pythagoras advanced forward, and after having made submissive Re∣verence, answered; Most Mighty King, It is not only the greatest Honour, but the most desireable Happiness and Sa∣tisfaction, that I have the Liberty to defend the Doctrine I have taught my Disciples before so Discerning and Sa∣gacious a Prince, that is willing to sub∣mit the Custom of many Ages, and the Practice of many Countries to an Unbyassed and Impartial Disquisition: This shall Illustrate thy Name more than the Trophies of thy Ancestors, or the Success of thy Indisputable Courage and Bravery, that has Built so many Obelisqs to thy Fame through all the Territories of thy Enemies. Truth is the Brightest Gem in the Regal Dia∣dem,

and sets it off with a far more shining Lustre than all the Praises of Poets, or the extravagant and misap∣plied Commendations of Dissembling and Hypocritical Parasites. I see, O King, it is the Genius of thy Dispositi∣on to thirst after Truth and Know∣ledge, and thou seemest to place a more than ordinary Felicity in the Enjoy∣ment of it. It is indeed a Noble Prize, and always Rewards its Adorers with lasting and inestimable Blessings. But the Misery is, few possess it. I shall, I doubt not, before I have finished my Discourse, convince your Majesty of the Truth of my Doctrine, as well in reference to those two Points your Ma∣jesty has neatly comprized the whole Controversie in: As in Answer to what that Grave Philosopher has before been pleased learnedly to alledge. I shall first therefore, in humble Submission to your Majesty, begin with his Discourse, because it seems introductory to your Majesty's Conclusion.

He affirms our Doctrine to state Brute Animals in a happier Condition than Man, and that it fullies the Dig∣nity of Humane Nature in contracting its Dominion, and limiting the extent of its Power, as if the Excellency of Mankind consisted in a boundless Li∣berty of doing all the mischief it can to Creatures that never did them any In∣jury, and are unable to deliver them∣selves from their Oppression. Is this the Glory of Humane Nature to op∣press the Innocent, and overthrow the Weak? Is it the Pride of a River to overflow the Banks, and destroy the Neighbouring Countries with a violent Inundation? Do not all Men dread and oppose it, and endeavour to repair the Breach with all the skill and speed they can? Do not they combine together to reduce the unruly Element to its proper bounds and limits? It is the Extravagance, not the Dignity of a Man, to commit Violence upon what∣soever is weaker than himself. He

ought to be look'd on as a Madman, he has violated his Reason, before he durst injure one of the meanest of these inferior Creatures. It is a mistaken Notion of Man's Power and Dominion, that puts him upon these Actions. All the Power he has, is to do good, and not evil; and if ever evil happen to be the Effect of that Power, it is an abuse, and not the right use of it. When a Man restrains all those Passi∣ons of the Soul that prompt him on to unreasonable Actions; when he bridles and curbs those Appetites that solicite him to Intemperance; when he ba∣nishes that inordinate fear that Enslaves the Soul, in submitting it, through the Apprehension of some present dan∣ger, to commit a dishonourable and in∣glorious Action, when he incourages those Noble Seeds of Justice and For∣titude that would lead him on to an intire Conquest over his Lusts, and distempered Affections; in short, when he proposes Vertue, Honesty, and the

satisfaction of a good Conscience, as the end of his doings, then he evidences his Dominion, then he exercises his Power in a due and regular way. 'Tis this dignifies his Nature, and enobles him to a degree of Honour much above his Fellow-Creatures. But when he suffers himself to be hurried on with the impetuosity of unruly Affections; when he permits Wrath, Fierceness and Cruelty to usurp the Throne over Meekness, Patience and Humility; when Love, the Noblest and most En∣dearing Power of the Soul, shall give place to Lust, Chastity to Incontinence, and Sobriety to Madness, he is so far from being a Man, and exercising any just Authority, that he is utterly un∣man'd, and has debased himself be∣neath the condition of any of those Creatures he pretends so unjust a Do∣minion over.

Besides, when we affirmed Man to be the Image of God, we never under∣stood,

as that Philosopher insinuates, That God had set him up in Represen∣tation of himself; and that as God is the God of Heaven, so Man should be the God of this World: This is so wild a Notion, that it is inconsistent either with the Order of Things, or the Na∣ture of a dependent Being. It is an Impious and Sacrilegious Invasion of the Creator's Royalty, and a Conceit of the Blackest and most Rebellious Tincture imaginable. Is not he the God of Heaven and Earth? Are not all the Beings in the Four Worlds, and in that Invisible World too, the Work of his Hands? As they had their Ori∣ginal Existence from him, so they have their continual dependence on him. He holds his Soveraignty over them by a Right of Creation, whereby they owe to him a Natural and Indispensible Subjection. And is Man any more God's Creature than any of the rest? Are they not all their Maker's Work∣manship as well as he? Do they not all

bear in them the undefaced and indeli∣ble Characters of a Divine Power and Wisdom in a more unfullied and un∣spotted Purity than himself? Whence then can proceed his pretence of Right over them, who never offended their Creator, nor sinned against the Law of their Being, as he hourly does? Let him exemplifie his Right of Claim to their Subjection and Obedience, if he would prove his Authority, or we shall never believe him. 'Tis in this respect only that Man is said to be the Image of God, when his Will and Affections are conform to God's Laws, and when he makes those the Measure of his Acti∣ons; when he lives in an uniform Ado∣ration and Imitation of his great Crea∣tor's Perfections, making his Universal Benignity, Love and Mercy his Exam∣ple and Pattern. Not exercising an Usurped Tyranny over Creatures more innocent than himself, vainly conceiting he has Right, because he has Power to Oppress. It is indeed true, God has

endowed him with Faculties much transcending his Fellow-Creatures; he has given him a capacious Understand∣ing, a quick Imagination, a nice Judg∣ment, a retentive Memory, and a fa∣gacious Discernment of things; but then he expects from him a more ratio∣nal and perfect Service, than from those to whom he has assigned less Noble Qualifications. He has therefore fur∣nished him with a liberty of Will, which is the Foundation of Humane Action, that so his Vertues might in a more proper manner be said to be his, not that he should be left at liberty to do what he pleases, and thereby be∣come not only an Enemy to himself, but to the whole Creation beside. He was instructed with those Noble Facul∣ties, in order to follow his Creator's Example in Goodness and Bounty, and not out of a ridiculous perswasion of his own Strength and Authority, ambiti∣ously and fatally endeavour to imitate his Power and Soveraignty. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Scepter, his Tri∣dent, and his Thunder; he will not have Man to meddle with any of these. 'Tis Goodness and Vertue alone that declare him to be the Image of God.

As impertinent also is the Argument, That because these things are in his Power to do, therefore they are lawful: For the lawfulness of any thing does not consist in the easiness and possibili∣ty of its being done, but in the Justice of doing it. It is unreasonable there∣fore to argue, That the Governor of the World has given Man Authority to Kill, Torment, Destroy and Devour his Fellow-Creatures, because it is in his Power so to do, otherwise he would have made better Provision for their Security. This is a grand mistake, and an impious Arraignment of the Creator's Government and Care of his Creatures. For you are to know, O King, Man is here in a state of Proba∣tion, and the Freedom of Will, and

Occasions of exerting it are allowed him for a Trial both for himself and others, that he may perceive by his In∣clinations of acting Violence upon his Fellow-Creatures, how much he dege∣nerates from the Example of his Maker, and that Original Purity wherein he was Created, that so by a timely re∣flection upon his Cruelty towards those Inferior Beings, he may lift up his Eyes for Pardon to the Fountain of Be∣nignity, and beg of him to renew that Principle of Compassion and Mercy in his Soul that was at first implanted in him. For assuredly, though these things at the present seem to be con∣nived at, there shall be a Day of Rec∣koning, when Justice shall be done up∣on uprepentant Mankind for their In∣humanity towards these poor Creatures, that send up incessant Groans and Peti∣tions for Deliverance from the Oppres∣sion of their Tyrant, Man.

I had almost forgot one thing, and that is, w••ere he urges that there can be no Injustice, for as much as the Creatures, we are speaking of, are but Temporary Beings, and not Immortal. If this Allegation has any force of an Argument, it must of necessity be a∣gainst him. For if they are but Crea∣tures of this World only, it is very un∣reasonable we should cut short their Lives. If they are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one Day's existence, why should we contract them to an hour. Is it not enough their Creator has determined their Being but for a little while, why should we inhumanely disturb it, or lessen it? It is the Happiness of Man, that when he falls here, he shall rise again in another place, and if he be∣haves himself according to the Dictates of the Law of God in Nature, in Peace∣fulness, Gentleness and Temperance, without the imputation of Revenge, Cruelty and Blood, he shall be renew∣ed in a more Blessed and Glorious Con∣dition

than 'tis possible for him here to enjoy.

Neither can all the subtilty of Rhe∣torick in the World convince that these hard usages we bring these under-gra∣duated Subjects to undergo, were ever appointed as the end of their Being by their Maker. Indeed in one sence it is their end, viz. as it often happens that our Barbarous usage of them puts a pe∣riod to their Lives. In that respect we do but too often make an end of them; a woful end indeed. To destroy with delight that which God has made, to pull down with Violence what he with Wisdom has Built up. This is making such an end of Things, that if it be not timely repented of, will end in our own irremediable Destruction.

Now, let blind, wretched, inconside∣rate Man grow Proud and Plume him∣self in this vain Conceit, that he is God's Minister to execute Violence and

Injustice upon Creatures more Inno∣cent than himself. Now let him ••••ast of his Imaginary Dominion over his Fellow-Creatures, who is a daily Slave to a numberless Train of Abominable and Detestable Vices, that hurry him about at pleasure, and not suffer him to be Master of himself one Hour in a Month, nor perhaps one Month thro' the whole Course of his Life. Let him think it is sufficient to exercise his Rage against his own kind, if there be a ne∣cessity for Cruelty, and not indulge the Impetuosity of a Transported Passion against the Liberty and Lives of the Great Creator's least Offending, and most Obedient Subjects. Then Pytha∣goras held his Peace, and the King signi∣fied the Satisfaction he received from his Discourse, by ordering his Servants to take their Instructions from him for the Dressing his Food, that by beginning with himself, he might become a Royal Example of Reformation to all his Sub∣jects throughout his Dominions.