him before, that this _TRUE Powerful_ and _Glorious Being_, was not by
any means capable of _Multiplicity_, and that his Knowledge of his
Essence, was his very Essence, from whence he argued thus:
_He that has the Knowledge of this Essence has the Essence itself;
hut I have the knowledge of this Essence._ Ergo, _I have the
Essence itself_.
Now this Essence can be present no where but with itself, and its very
Presence is Essence; and therefore he concluded that he was that very
Essence. And to all other Essences which were separate from Matter,
which had the Knowledge of that _true Essence_, though before he had
looked upon them as _many,_ by this way of thinking, appear'd to him to
be only one thing. And this misgrounded Conceit of his, had like to have
firmly rooted itself in his Mind, unless God had pursu'd him with his
Mercy, and directed him by his gracious Guidance; and then he perceiv'd
that it arose from the Relicks of that Obscurity which is natural to
Body, and the Dregs of sensible Objects. Because that _Much_ and
_Little, Unity_ and _Multiplicity_, _Collection_ and _Separation_, are
all of them Properties of Body. But we cannot say of these separate
Essences, which know this _TRUE Being_ (whose Name be prais'd) that they
are _many_ or _one_, because they are immaterial. Now, _Multiplicity_ is
because of the Difference of one Being from another, and there can be no
_Unity_ but by _Conjunction_, and none of these can be understood
without Compound Notions which are mix'd with Matter. Besides, that the
Explication of Things in this place is very straight and difficult;
because if you go about to express what belongs to these separate
Essences, by way of Multitude, or in the _Plural_, according to our way
of speaking, this insinuates a Notion of _Multiplicity_, whereas they
are far from being _many_; and if you speak of them by way of
Separation, or in the Singular, this insinuates a Notion of Unity,
whereas they are far from being _one_.
§ 88. And here methinks I fee one of those Batts, whose Eyes the Sun
dazzles, moving himself in the Chain of his Folly, and saying, _This
Subtilty of yours exceeds all Bounds, for you have withdrawn your self
from the State and Condition of understanding Men, and indeed thrown
away the Nature of Intelligible Things, for this is a certain Axiom,
that a thing must be either one, or more than one_. Soft and fair; let
that Gentleman be pleas'd to consider with himself, and contemplate this
vile, sensible World, after the same manner which _Hai Ebn Yokdhan_ did,
who, when he consider'd it one way, sound such a Multiplicity in it, as
was incomprehensible; and then again considering it another way,
perceiv'd that it was only one thing; and thus he continu'd fluctuating,
and could not determine on one side more than another. Now if it were so
in this sensible World, which is the proper place of _Multiplicity_ and
_Singularity_, and the place where the true Nature of them is
understood, and in which are _Separation_ and _Union, Division_ into
Parts, and _Distinction, Agreement_ and _Difference_, what would he
think of the Divine World, in, or concerning which we cannot justly say,
_all_ nor _some_, nor express any thing belonging to it by such Words as
our Ears are us'd to, without insinuating some Notion which is contrary
to the Truth of the thing, which no Man knows but he that has seen it,
nor understands; but he that has attain'd to it.
§ 89. And as for his saying, _That I have withdrawn myself from the
State and Condition of understanding Men, and thrown away the Nature of
Intelligible Things_: I grant it, and leave him to his Understanding,
and his understanding Men he speaks of. For that Understanding which he,
and such as he, mean, is nothing else but that Rational Faculty which
examines the Individuals of Sensible Things, and from thence gets an
Universal Notion; and those understanding Men he means, are those which
make use of this sort of Separation. But that kind, which we are now
speaking of, is above all this; and therefore let every one that knows
nothing but Sensible Things and their Universals, shut his Ears, and
pack away to his Company, who know the outside of the Things of this
World, but take no care of the next. But if thou art one of them to whom
these Limits and Signs by which we describe the Divine World are
sufficient, and dost not put that Sense upon my Words in which they are
commonly us'd[23], I shall give thee some farther Account of what _Hai
Ebn Yokdhan_ saw, when he was in the State of those who have attain'd to
the Truth, of which we have made Mention before, and it is thus;
§ 90. After he was wholly immers'd in the Speculation of these things,
and perfectly abstracted from all other Objects, and in the nearest
Approach[24]; he saw in the highest Sphere, beyond which there is no
_Body_, a Being free from Matter, which was not the Being of that _ONE,
TRUE ONE_, nor the Sphere itself, nor yet any thing different from them
both; but was like the Image of the Sun which appears in a well-polish'd
Looking-glass, which is neither the Sun nor the Looking-glass, and yet
not distinct from them. And he saw in the Essence of that separate
Sphere, such Perfection, Splendor and Beauty, as is too great to be
express'd by any Tongue, and too subtil to be cloath'd in Words; and he
perceiv'd that it was in the utmost Perfection of Delight and Joy,
Exultation and Gladness, by reason of its beholding that _TRUE_ Essence,
whose Glory be exalted,
§ 91. He saw also that the next Sphere to it, which is that of the Fixed
Stars, had an immaterial Essence, which was not the Essence of that
_TRUE ONE_, nor the Essence of that highest, separated Sphere, nor the
Sphere itself, and yet not different from these; but is like the Image
of the Sun which is reflected upon a Looking glass, from another Glass
placed opposite to the Sun; and he observ'd in this Essence also the
like Splendor, Beauty, Loveliness and Pleasure, which he had observ'd in
the Essence of the other highest Sphere. He saw likewise that the next
Sphere, which is the Sphere of _Saturn_, had an immaterial Essence,
which was none of those Essences he had seen before, nor yet different
from them; but was like the Image of the Sun, which appears in a Glass,
upon which it is reflected from a Glass which receiv'd that Reflection
from another Glass plac'd opposite to the Sun. And he saw in this
Essence too, the same Splendor and Delight which he had observ'd in the
former. And so in all the Spheres he observ'd distinct, immaterial
Essences, every one of which was not any of those which went before it,
not yet different from them; but was like the Image of the Sun reflected
from one Glass to another, according to the Order of the Spheres. And he
saw in every one of these Essences, such Beauty, Splendor, Pleasure and
Joy, as Eye hath not seen, nor Ear heard, nor hath it enter'd into the
Heart of Man to conceive; and so downwards, till he came to the lower
World, subject to Generation and Corruption, which comprehends all that
which is contained within the Sphere of the Moon.
§ 92. Which he perceiv'd had an immaterial Essence, as well as the rest;
not the same with any of those which he had seen before, nor different
from them; and that this Essence had seventy thousand Faces, and every
Face seventy thousand Mouths, and every Mouth seventy thousand Tongues,
with which it praised, sanctified and glorified incessantly the Essence
of that _ONE, TRUE BEING_. And he saw that this Essence (which he had
suppos'd to be many, tho' it was not) had the same Perfection and
Pleasure, which he had seen in the other; and that this Essence was like
the Image of the Sun, which appears in fluctuating Water, which has that
Image reflected upon it from the last and lowermost of those Glasses, to
which the Reflection came, according to the foremention'd Order, from
the first Glass which was set opposite to the Sun. Then he perceiv'd
that he himself had a separate Essence, which one might call a part of
that Essence which had seventy thousand Faces, if that Essence had been
capable of Division; and if that Essence had not been created in time,
one might say it was the very same; and had it not been join'd to the
Body so soon as it was created, we should have thought that it had not
been created. And in this Order he saw other Essences also, like his own
which had necessarily been heretofore, then were dissolv'd, and
afterwards necessarily existed together with himself; and that they were
so many as could not he number'd, if we might call them _many_; or that
they were all one, if we might call them _one_. And he perceiv'd both in
his own Essence, and in those other Essences which were in the same Rank
with him, infinite Beauty, Brightness and Pleasure, such as neither Eye
hath seen, nor Ear heard, nor hath it enter'd into the Heart of Man; and
which none can describe nor understand, but those which have attain'd to
it, and experimentally know it.
§ 93. Then he saw a great many other immaterial Essences[25], which
resembled rusty Looking-glasses, cover'd over with Filth, and besides,
turn'd their Backs upon, and had their Faces averted from those polish'd
Looking-glasses that had the Image of the Sun imprinted upon them; and
he saw that these Essences had so much Filthiness adhering to them, and
such manifold Defects as he could not have conceived. And he saw that
they were afflicted with infinite Pains, which caused incessant Sighs
and Groans; and that they were compass'd about with Torments, as those
who lie in a Bed are with Curtains; and that they were scorch'd with the
fiery Veil of Separation[26]. But after a very little while his Senses
return'd to him again, and he came to himself out of this State, as out
of an Extasie; and his Foot sliding out of this place, he came within
sight of this sensible World, and lost the sight of the Divine World,
for there is no joining them both together in the same State. _For this
World in which we live, and that other are like two Wives belonging to
the same Husband; if you please one, you displease the other_.
§ 94. Now, if you should object, that it appears from what I have said
concerning this Vision, that those separated Essences, if they chance to
be in Bodies of perpetual Duration, as the Heavenly Bodies are, shall
also remain perpetually, but if they be in a Body which is liable to
Corruption (such an one as belongs to us reasonable Creatures) that then
they must perish too, and vanish away, as appears from the Similitude of
the Looking-glasses which I have us'd to explain it; because the Image
there has no Duration of itself, but what depends upon the Duration of
the Looking-glass; and if you break the Glass, the Image is most
certainly destroy'd and vanishes. In answer to this I must tell you,
that you have soon forgot the Bargain I made with you. For did not I
tell you before that it was a narrow Field, and that we had but little
room for Explication; and that _Words_ however us'd, would most
certainly occasion Men to think otherwise of the thing than really it
was? Now that which has made you imagine this, is, because you thought
that the Similitude must answer the thing represented in every respect.
But that will not hold in any common Discourse; how much less in this,
where the Sun and its Light, and its Image, and the Representation of
it, and the Glasses, and the Forms which appear in them, are all of them
things which are inseparable from Body, and which cannot subsist but by
it and in it, and therefore the very Essences of them depend upon Body,
and they perish together with it.
§ 95. But as for the Divine Essences and Heroick Spirits, they are all
free from Body and all its Adherents, and remov'd from them at the
utmost distance, nor have they any Connection, or Dependance upon them.
And the existing or not existing of Body is all one to them, for their
sole Connection and Dependance is upon that ONE TRUE NECESSARY
SELF-EXISTENT BEING, who is the first of them, and the Beginning of
them, and the Cause of their Existence, and he perpetuates them and
continues them for ever; nor do they want the Bodies, but the Bodies
want them; for if they should perish, the Bodies would perish, because
these Essences are the Principles of these Bodies. In like manner, as if
a Privation of that ONE TRUE BEING could be suppos'd (far be it from
him, for there is no God but him) all these Essences would be remov'd
together with him, and the Bodies too, and all the sensible World,
because all these have a mutual Connection.
§ 96. Now, tho' the Sensible World follows the Divine World, as a Shadow
does the Body, and the Divine World stands in no need of it, but is free
from it, and independent of it, yet notwithstanding this, it is absurd
to suppose a Possibility of its being annihilated, because it follows
the Divine World: But the Corruption of this World consists in its being
chang'd, not annihilated. And that glorious Book[27] spake, where there
is no mention made of _Moving the Mountains, and making them like the
World, and Men like Fire-flyes, and darkning the Sun and Moon; and
Eruption of the Sea, in that day when the Earth shall be chang'd into
another Earth, and the Heavens likewise_. And this is the Substance of
what I can hint to you at present, concerning what _Hai Ebn Yokdhan_
saw, when in that glorious State. Don't expect that I should explain it
any farther with Words, for that is even impossible.
§ 97. But as for what concerns the finishing his History, that I shall
tell you, God willing. After his return to the sensible World, when he
had been where we have told you, he loath'd this present Life, and most
earnestly long'd for the Life to come; and he endeavour'd to return to
the same State, by the same means he had sought it at first, till he
attain'd to it with less trouble than he did at first, and continu'd in
it the second time longer than at the first. Then he return'd to the
Sensible World; and then again endeavour'd to recover his Station, which
he found easier than at the first and second time, and that he continu'd
in it longer; and thus it grew easier and easier, and his Continuance in
it longer and longer, time after, time, till at last he could attain it
when he pleas'd, and stay in it as long as he pleas'd. In this State he
firmly kept himself, and never retir'd from it, but when the Necessities
of his Body requir'd it, which he had brought into as narrow a Compass
as was possible. And whilst he was thus exercis'd, he us'd to with that
it would please God to deliver him altogether from this Body of his,
which detain'd him from that State; that he might have nothing to do but
to give himself up wholly to his Delight, and be freed from all that
Torment with which he was afflicted, as often as he was forc'd to avert
his Mind from that State, by attending on the Necessities of Nature. And
thus he continu'd, till he was past the seventh Septenary of his Age;
that is, till he was about fifty Years of Age, and then he happen'd to
be acquainted with _Asâl_. The Narrative of which meeting of theirs, we
shall now (God willing) relate.
§ 98. They say that there was an Island not far from that where _Hai Ebn
Yokdhan_ was born (no matter according to which of those two different
Accounts they give of his Birth) into which one of those good Sects,
which had some one of the ancient Prophets (of pious Memory) for its
Author, had retir'd. A Sect which us'd to discourse of all things in
Nature, by way of Parable and Similitude, and by that means represent
the Images of them to the Imagination, and fix the Impressions of them
in Men's Minds, as is customary in such Discourses as are made to the
Vulgar. This Sect so spread it self in this Island, and prevail'd and
grew so eminent, that at last the King not only embrac'd it himself, but
oblig'd his Subjects to do so too.
§ 99. Now there were born in this Island, two Men of extraordinary
Endowments, and Lovers of that which is Good; the Name of the one was
_Asâl_, and the other _Salâman_, who meeting with this Sect, embrac'd it
heartily, and oblig'd themselves to the punctual Observance of all its
Ordinances, and the daily Exercise of what was practis'd in it; and to
this end they enter'd into a League of Friendship with each other. Now
among other Passages contain'd in the Law of that Sect, they sometimes
made enquiry into these Words, wherein it treats of the Description of
the most High and Glorious God, and. his Angels, and the Resurrection,
and the Rewards and Punishments of a future State. Now _Asâl_ us'd to
make a deeper Search into the inside of Things, and was more inclin'd to
study Mystical Meanings and Interpretations. But as for his Friend
_Salâman_, he kept close to the literal Sense, and never troubled
himself with such Interpretations, but refrain'd from such curious
Examination and Speculation of things. However, notwithstanding this
Difference, they both were constant in performing those Ceremonies
requir'd, and in calling themselves to an account, and in opposing their
Affections.
§ 100. Now there were in this Law some Passages which seem'd to exhort
Men to Retirement and a solitary Life, intimating that Happiness and
Salvation were to be attain'd by it; and others which seem'd to
encourage Men to Conversation, and the embracing Human Society. _Asâl_
gave himself up wholly to Retirement, and those Expressions which
favour'd it were of most weight with him, because he was naturally
inclin'd to Contemplation, and searching into the Meanings of Things;
and his greatest hope was, that he should best attain his End by a
solitary Life. _Salâman,_ on the other side, applied himself to
Conversation, and those Sayings of the Law which tended that way, went
the farthest with him; because he had a natural Aversion to
Contemplation, and nice sifting of things. And he thought that
Conversation did drive away evil Thoughts, and banish'd that Diversity
of Opinions which offer'd themselves to his Mind, and kept him from the
Suggestions of evil Thoughts. In short, their Disagreement in this
particular, was the occasion of their parting.
§ 101. Now _Asâl_ had heard of that Island, in which we have told you
that _Hai Ebn Yokdhan_ had his Breeding. He knew also its Fertility and
Conveniences, and the healthful Temper of the Air, so that it would
afford him such a commodious Retirement as he had in his Wishes. Thither
he resolv'd to go, and withdraw himself from all manner of Conversation,
the remaining part of his Days. So he took what Substance he had, and
with part of it he hir'd a Ship to convey him thither, the rest he
distributed among the poor people, and took his leave of his Friend
_Salâman_, and went aboard. The Mariners transported him to the Island,
and set him a-shore and left him. There he continu'd serving God, and
magnifying him, and fancifying him, and meditating upon his glorious
Names and Attributes, without any Interruption or Disturbance. And when
he was hungry, he took what he had occasion for to satisfie his Hunger,
of such Fruits as the Island afforded, or what he could hunt. And in
this State he continu'd a while, in the mean time enjoying the greatest
Pleasure imaginable, and the most entire Tranquillity of Mind, arising
from the Converse and Communication which he had with his Lord; and
every Day experiencing his Benefits and precious Gifts, and his bringing
easily to his hand such things as he wanted, and were necessary for his
Support, which confirm'd his Belief in him, and was a great Refreshment
to him.
§ 102. _Hai Ebn Yokdhan_, in the mean time, was wholly immers'd in his
sublime Speculations, and never stirr'd out of his Cell but once a Week,
to take such Provision as first came to hand. So that _Asâl_ did not
light upon him at first, but walk'd round the Island, and compass'd the
Extremities of it, without seeing any Man, or so much as the Footsteps
of any: Upon which account his Joy was increas'd, and his Mind
exceedingly pleas'd, in regard of his comparing that which he had
propos'd to himself, namely, to lead the most retired Life that was
possible.
§ 103. At last it happen'd, one time that _Hai Ebn Yokdhan_ coming out
to look for Provision in the the same place whither _Asâl_ was retired,
they spy'd one another. _Asâl_, for his part, did not question but that
it was some religious Person, who for the sake of a solitary Life, had
retir'd into that Island, as he had done himself, and was afraid, lest
if he should come up to him, and make himself known, it might spoil his
Meditation, and hinder his attaining what he hop'd for. _Hai Ebn
Yokdhan_ on the other side could not imagine what it was, for of all the
Creatures he had ever beheld in his whole Life, he had never seen any
thing like it. Now _Asâl_ had a black Coat on, made with Hair and Wool,
which _Hai Ebn Yokdhan_ fancied was natural, and stood wondring at it a
long time. _Asâl_ ran away as hard as he could, for fear he should
disturb his Meditation; _Hai Ebn Yokdhan_ ran after him, out of an
innate desire he had to know the Truth of Things. But when he perceiv'd
_Asâl_ make so much haste, he retir'd a little and hid himself from him;
so that _Asâl_ thought he had been quite gone off, and then he fell to
his Prayers, and Reading, and Invocation, and Weeping; and Supplication,
and Complaining, till he was altogether taken up, so as to mind nothing
else.
* * * * *
[Illustration 7]
* * * * *
§ 104. In the mean time _Hai Ebn Yokdhan_ stole upon him by degrees, and
_Asâl_ took no notice of him, till he came so near as to hear him read
and praise God, and observ'd his humble Behaviour, and his Weeping, and
heard a pleasant Voice and distinct Words, such as he had never observ'd
before in any kind of Animals; Then he look'd upon his Shape and
Lineaments, and perceiv'd that he was of the same Form with himself, and
was satisfied that the Coat he had on, was not a natural Skin, but an
artificial Habit like his own. And when he observ'd the Decency of his
humble Behaviour, and his Supplication and Weeping, he did not at all
question but that he was one of those Essences which had the Knowledge
of the TRUE ONE; and for that Reason he had a Desire to be acquainted
with him, and to know what was the matter with him, and what caus'd this
Weeping and Supplication. Whereupon he drew nearer to him, till _Asâl_
perceiving it, betook himself to his Heels again, and _Hai Ebn
Yokdhan_(answerably to his Vigour and Power both of Knowledge and Body,
which God had bestow'd upon him) pursu'd him with all his Might, till at
last he overtook him and seiz'd on him, and held him fast, so that he
could not get away.
§ 105. When _Asâl_ look'd upon him, and saw him cloath'd with the Skins
of wild Beasts with the Hair on, and his own Hair so long as to cover a
great part of his Body, and observ'd his great Swiftness and Strength,
he was very much afraid of him, and began to pacifie him with stroaking
him, and entreating him, but _Hai Ebn Yokdhan_ did not understand one
word he said, nor knew any thing of his meaning, only he perceiv'd that
he was afraid, and endeavour'd to allay his Fear with such Voices as he
had learn'd of some of the Beasts, and stroak'd his Head, and both Sides
of his Neck, and shew'd Kindness to him, and express'd a great deal of
Gladness and Joy; till at last _Asâl_'s Fear was laid aside, and he knew
that he meant him no harm.
§ 106. Now _Asâl_ long before, out of his earnest Desire of searching
into the meaning of Things, had studied most Languages, and was well
skill'd in them. So he began to speak to _Hai Ebn Yokdhan_ in all the
Languages which he understood, and ask him Questions concerning his way
of Life, and took pains to make him understand him; but all in vain, for
_Hai Ebn Yokdhan_ stood all the while wondring at what he heard, and did
not know what was the meaning of it, only he perceiv'd that _Asâl_ was
pleas'd, and well-affected towards him. And thus they stood wondring one
at another.