had brought along with him, from the inhabited Island from whence he
came; and he offer'd it to _Hai Ebn Yokdhan_, who did not know what to
make on't, for he had never seen any such before. Then _Asâl_ eat some
of it himself, and invited _Hai Ebn Yokdhan_ by Signs to eat too. But
_Hai Ebn Yokdhan_ bethought himself of those Rules which he had
prescrib'd to himself, as to matter of Diet; and not knowing the Nature
of that which he offer'd him, nor whether it was lawful for him to
partake of it or not, he refus'd it. _Asâl_ still continu'd urgent, and
invited him kindly: Now _Hai Ebn Yokdhan_ had a great Desire to be
acquainted with him, and was afraid that his continuing too stiff in his
Refusal, might alienate his Affections from him; so he ventured upon it,
and eat some. And when he had tasted of it, and lik'd it, he perceiv'd
that he had done amiss, in breaking those Promises which he had made to
himself concerning Diet. And he repented himself of what he had done,
and had Thoughts of withdrawing himself from _Asâl_, and retreating to
his former State of Contemplation.
§ 108. But the _Vision_ did not easily appear to him at first, upon
which he resolv'd to continue with _Asâl_ in the sensible World, till he
had thoroughly satisfied himself concerning him, that so when he had no
further Desire towards him, he might apply himself to his former
Contemplations without any Interruption. Wherefore he applyed himself to
the Society of _Asâl_, who perceiving that he could not speak, was
secure of any Damage that might come to his Religion, by keeping Company
with him; and besides, had Hopes of teaching him Speech, Knowledge and
Religion, and by that means, of obtaining a great Reward, and near
Approach to God. He began therefore to teach him how to speak; first, by
shewing him particular Things, and pronouncing their Names, and
repeating them often, and perswading him to speak them: which he did
applying every Word to the Thing by it signified, till he had taught him
all the _Nouns_, and so improv'd him by degrees, that he could speak in
a very short time.
§ 109. Then _Asâl_ began to enquire of him concerning his way of Living,
and from whence he came into that Island? And _Hai Ebn Yokdhan_ told
him, that he knew nothing of his own Original, nor any Father or Mother
that he had, but only that _Roe_ which brought him up. Then he describ'd
to him his manner of Living, from first to last, and by what degrees he
advanc'd in Knowledge, till he attain'd the _Union with God_. When
_Asâl_ heard him give an Account of those Truths, and those Essences
which are separate from the Sensible World, and which have the Knowledge
of that TRUE ONE, (whose Name be prais'd); and heard him give an account
of the Essence of that TRUE ONE, and describe, as far as was possible,
what he witness'd (when he had attain'd to that Union) of the Joys of
those who are near united to God, and the Torments of those who are
separated from him. He made no doubt but that all those things which are
contain'd in the Law of God [_i.e._ the _Alcoran_] concerning his
Command, his Angels, Books and Messengers, the Day of Judgment, Paradise
and Hell, were Resemblances of what _Hai Ebn Yokdhan_ had seen; and the
Eyes of his Understanding were open'd, and he found that the _Original_
and the _Copy_[28] did exactly agree together. And the ways of Mystical
Interpretation became easie to him, and there appeared nothing difficult
to him in those Precepts which he had receiv'd, but all was clear; nor
any thing shut up, but all was open; nor any thing profound, but all was
plain. By this means his intellectual Faculty grew strong and vigorous,
and he look'd upon _Hai Ebn Yokdhan_ with Admiration and Respect, and
assur'd himself that he was one of the Saints of God, _which have no
Fear upon them, neither shall they suffer Pain_. Upon which he address'd
himself to wait upon him, and imitate him, and to follow his Direction
in the Performance of such Works as he had occasion to make use of;
namely, those legal ones which he had formerly learn'd from his own
Sect.
§ 110. Then _Hai Ebn Yokdhan_ began to enquire of him concerning his
Condition and manner of living, and _Asâl_ gave him an account of the
Island from whence he came, and what manner of People inhabited it, and
what sort of Life they led before that religious Sect, which we
mention'd, came among them, and how it was now, since the coming of that
Sect. He also gave him an Account of what was deliver'd in the Law
[_i.e. Alcoran_] relating to the Description of the Divine World,
Paradise and Hell, and the Awakening and Resurrection of Mankind, and
their gathering together to Judgment, and the Balance and the Way. All
which things _Hai Ebn Yokdhan_ understood very well, and did not find
any of them disagreeable to what he had seen, when in that noble
Station; and he knew that he that had described these Things[29], and
given an account of them, had given a true Account, and was a Messenger
sent from his Lord; and he believ'd him, and affirm'd his Veracity, and
bore Witness to his Message.
§ 111. Then he began to ask him concerning the Precepts which the
Messenger of God had deliver'd, and the Rites of Worship which he had
ordain'd. And _Asâl_ told him of _Prayer, Alms, Fasting_ and
_Pilgrimage,_ and such other External Observances, which he receiv'd and
practis'd, and took upon himself, in Obedience to his Command, of whose
Veracity he was very well allured. Only there were two things stuck in
his Mind, which he wonder'd at, and could not comprehend wherein the
Wisdom of them did consist. The one was, why this Messenger of God, in
describing most things which relate to the Divine World, us'd to express
them to Men by Parables or Similitudes, and wav'd a perspicuous
Explication of them; by which occasion'd Men in a great Measure to fall
into that Error of asserting a Corporeity in God, and believing Things
of that _TRUE_ Being, from which he is absolutely free; and so in like
manner, concerning, those Things which relate to the Rewards and
Punishments of a Future State. The other was, why he went no farther
than these Precepts and Rites of Worship, but gave Men leave to gather
Riches, and allow'd them a Liberty as to matter of Food; by which means
they employed themselves about vain Things, and turn'd away from the
Truth, Whereas his Judgment was, that no Body ought to eat any thing,
but only just to keep him alive; and as for Riches, He had no Opinion of
them at all. And when he saw what was set down and prescrib'd in the
Law, with Relation to Wealth, as Alms, and the Distribution of them, and
Trading and Usury, Mulcts and Punishments; these things seem'd all very
odd to him, and he judg'd them superfluous; and said, that if Men
understood Things aright, they would lay aside all these vain Things,
and follow the Truth, and content themselves without any thing of all
this; and that no Man would challenge such a Propriety in Riches, as to
have Alms ask'd of him, or to cause his Hands to be cut off, who privily
stole them; or their lives to be taken away, who had openly robb'd him.
§ 112. Now that which prompted him to this Persuasion, was this, that he
thought all Men were indu'd with an ingenuous Temper, and penetrating
Understanding, and a Mind constant to itself; and was not aware how
blockish and stupid they were, how ill-advis'd, and inconstant in their
Resolutions; insomuch, that they are like Brute Beasts, nay, more apt to
wander out of the way. Since therefore he was greatly affected with Pity
towards Mankind, and desir'd that he might be an Instrument of their
Salvation; a Resolution came into his Mind of going over to them, to
declare and lay before them the Truth. This Intention of his he
communicated to his Friend _Asâl_ and ask'd him if there could possibly
be any way contriv'd to come at them.
§ 113. But _Asâl_ told him what sort of People they were, and how far
from an ingenuous Temper, and how averse from obeying the Commands of
God; but he had no Notion of that, but still his Mind was intent upon
that which he hop'd to compass: And _Asâl_ desir'd that it would please
God, by his means, to direct some of his Acquaintance which were of a
more pliable Temper than the rest, and had more Sincerity in them, into
the right way. So then he was ready to further the Design and Endeavour
of _Hai Ebn Yokdhan_. Upon which they resolved to keep close to the Sea
Shore, without stirring from it either Day or Night, till God should
please to afford them an Opportunity of crossing the Sea. And all the
while they were intent upon this, they continu'd praying to God to
direct them in this their Business, and bring it to an happy Issue.
§ 114. At last, as God (whose Name be prais'd) would have it, it
happen'd, that a Ship which had lost her Course, was driven by the Wind
and Water upon the Shore of that Island; and as it drew nearer to Land,
they who were in it, seeing two Men upon the Shore, made towards them.
Then _Asâl_ spoke to them, and desir'd them to carry him and his
Companion along with them in the Ship; to which they contented, and took
them into the Ship, and it pleas'd God to send them a fair Wind, which,
in a short time, carried them to the Isle which they desir'd. There they
landed, and went into the City; and _Asâl_'s Friends came all about him,
and he gave 'em an account of _Hai Ebn Yokdhan,_ and his manner of
living; so that People flock'd to him from every side, and admir'd and
reverenc'd him. Then _Asâl_ told him that this Sect was superiour to all
other sorts of Men in Knowledge and Sagacity; and that if he could not
work upon them, there were much lesser Hopes of doing any Good upon the
Vulgar.
§ 115. Now _Salâman_ (_Asâl_'s Friend, who we told you chose
Conversation, rather than Solitude and Retirement, which he judg'd
unlawful) was Prince and Sovereign of this Island. So _Hai Ebn Yokdhan_
began to teach them, and explain the Mysteries of Wisdom to them; but so
soon as e'er he began to raise his Discourse above External Things a
little, and to inculcate that, the contrary whereof had been settled,
and deeply rooted in their Minds; they began to withdraw themselves from
him, and their Minds had an Abhorrence for what he spake. And though
they carried themselves civilly to him, both because he was a Stranger,
and out of the Observance which they thought due to their Friend _Asâl_,
yet they were angry with him inwardly in their Hearts. However, he
continu'd reasoning with them mildly Night and Day, and teaching them
the TRUTH, both in Private and Publick, which only increas'd their
Hatred towards him, and made them avoid his Company, though otherwise
they were Lovers of Goodness, and desirous of Truth. However, through
the Defect of their Nature, they did not search for it after the right
manner, nor apprehend it as they should do; but sought the Knowledge of
it after the common way, like the rest of the World. So that he
despaired of doing any Good upon them, and all his Hopes of amending
them were defeated, because they were not willing to receive what he
taught them.
§ 116. And afterwards, taking a View of the several Ranks and Orders of
Men, he perceiv'd that every sort of them plac'd their Delight in those
Things which they possess'd at present, and that their Appetites were
their God, and that they lost themselves in gathering up the little
Things of this World; and that the Desire of getting more, kept them
employ'd till they came to their Graves; and that all good Counsel was
lost upon them; and that disputing with them had only this Effect, that
it made them the more obstinate. And as for Wisdom, there was no way for
them to attain it, neither had they any Share in it. _For Folly has
over-whelmed them, and, what they have sought after, has covered their
Hearts like Raft; God has sealed up their Hearts and their Ears, and
their Eyes are dim, and they shall have sore Punishment_.[30]
§ 117. When therefore he saw them compass'd about with the Curtains of
Punishment, and cover'd with the Darkness of the Veil; and that all of
them (a few only excepted) minded their Religion no otherwise, but with
regard to this present World; and cast the Observance of religious
Performances behind their Backs, notwithstanding the Easiness of them,
and sold them for a small Price; and that their Merchandize and Trading
diverted them from thinking upon God, so that they had no fear of _that
Day in which both their Hearts and Eyes shall be turn'd round_[31]; he
was fully satisfied, that it was to no purpose to speak to them plainly,
neither that it was expedient any Works should be enjoin'd them beyond
this Measure; and that the greatest Benefit which accru'd to the common
sort of Men by the Law, was wholly plac'd in Relation to Things of this
World, _viz_. that they might be in a comfortable way of Living, and
that no Man might invade another's Property; and that there was but here
and there one that attain'd to Happiness hereafter; namely, such an one
as made it his Business in this World to provide for another, and took
due care about it, and was a Believer: But that Hell was the Place for
him that err'd from the Truth, and preferr'd the Life of this present
World before it. And what Labour can be greater, or what Misery more
compleat than his, who works, if you observe, from the time he awakes,
till he goes to sleep again, you will find that he does nothing but what
tends to the attaining of some one or other of these vile sensible
Things; namely, either Riches, to heap them up; or Pleasure, which he
may take; or Lust, which he may satisfie; or Revenge, whereby he may
pacifie his Mind; or Power, to defend himself; or some outward Work
commanded by the Law, whereof he may make a vain-glorious Shew; or
whereby he may save his own Neck? _Now all these things are Darkness
upon Darkness in the Depth of the Sea, neither is there any of you that
doth not enter in thither, for such is the unchangeable Decree of the
Lord_.[32]
§ 118. And when he understood the Condition of Mankind, and that the
greatest part of them were like Brute Beasts, he knew that all Wisdom,
Direction and good Success, consisted in what the Messengers of God had
spoken, and the Law deliver'd; and that there was no other way besides
this, and that there could be nothing added to it; and that there were
Men appointed to every Work, and that every one was best capable of
doing that unto which he was appointed by Nature. That this was God's
way of dealing with those which were gone before, and that there is no
Change in his way. Whereupon returning to _Salâman_ and his Friends, he
begg'd their Pardon for what he had said to them, and desir'd to be
excus'd, and told them that he was of the same Opinion with them, and
went on in the same way, and persuaded them to stick firmly to their
Resolution of keeping within the Bounds of the Law, and the Performance
of the External Rites, and that they should not much dive into the
Things that did not concern them: and that in doubtful Things they
should give Credit, and yield their Assent readily; and that they should
abstain from novel Opinions, and from their Appetites, and follow the
Examples of their pious Ancestors, and forsake Novelties, and that they
should avoid that neglect of religious Performances which was seen in
the vulgar sort of Men, and the Love of the World, which he principally
caution'd them against. For both he and his Friend _Asâl_ knew that this
tractable, but defective sort of Men, had no other way in the World to
escape, but only by this means; and that if they should be rais'd above
this to curious Speculations, it would be worse with them, and they
would not be able to attain to the Degree of the Blessed, but would
fluctuate and be toss'd up and down, and make a bad End. But on the
contrary, if they continu'd in that State in which they were till Death
overtook them, they should be happy, and stand on the right Hand: But as
for those that out-went them, they should also take place of them, and
that they should be the next.
§ 119. So they took their leave and left them, and sought for an
Opportunity of returning to their Island, till it pleas'd God to help
them to a Convenience of passing. And _Hal Ebn Yokdhan_ endeavour'd to
attain to his lofty Station, by the same means he had sought it at
first, till he recover'd it; and _Asâl_ followed his Steps, till he came
near him, or wanted but very little of it; and thus they continued
serving God in this Island till they died.
§ 120. And this is that (God assist thee and us by his Spirit) which we
have receiv'd of the History of _Hai Ebn Yokdhan, Asâl_ and _Salâman_;
which comprehends such Choice of Words, as are not found in any other
Book, nor heard in common Discourse. And it is a piece of hidden
Knowledge which none can receive, but those which have the Knowledge of
God, nor can any be ignorant of it, but those which have not. Now we
have taken a contrary Method to our pious Ancestors, as to their
Reservedness in this Matter, and Sparingness of Speech. And the Reason
which did the more easily persuade me to divulge this Secret, and tear
the Veil, was, because of the corrupt Notions which some Pretenders to
Philosophy in our Age have broach'd and scatter'd, so that they are
diffus'd through several Countries, and the Mischief which arises from
thence is become Epidemical. Fearing therefore lest those weak ones, who
reject the Tradition of the Prophets (of Blessed Memory) and make choice
of that which is delivered them by Fools, should imagine that these
Opinions are that Secret, which ought to be with-held from those who are
not worthy or capable of it, and so their Desire and Study of these
Opinions should be increas'd. I have thought good to give them a Glimpse
of this Secret of Secrets, that I might draw them into the right Way,
and avert them from this other. Nevertheless, I have not so delivered
the Secrets which are comprehended in these few Leaves, as to leave them
without a thin Veil or Cover over them, which will be easily rent by
those who are worthy of it; but will be so thick to him, that is
unworthy to pass beyond it, that he shall not be able to get through it.
And I desire of those my Brethren who shall see this Discourse, that
they would excuse me for being so easily induc'd to explain it, and so
free in the Description of it; seeing I had not done so, if I had not
been elevated to such Heights, as transcend the Reach of Humane Sight.
And I was willing to express it in easie Terms, that I might dispose
Men, and raise a Desire in them to enter into the right Way. And I beg
of God Pardon and Forgiveness, and that he would please to bring us to
the true and certain Knowledge of himself, for he is gracious and
liberal of his Favours. _Peace be to thee, my Brother, whose Promotion
is decreed, and, the Mercy find Blessing of God be upon thee_,
_Praise, be to God alone_.
_The End_.
FOOTNOTES:
[Footnote 18: p .14. Sect. 6. Those who affirm that _Hai Ebn Yokdhan_
was produced in that Island without Father or Mother--_The having our
Philosopher hatch'd after this manner, is a contrivance of_ Avicen's,
_who wrote this Story first, and from whom our Author has taken a great
part of it. He was of Opinion that such a Formation was possible; tho'
there having never been any such thing, is a sufficient Demonstration of
the Impossibility of it; for since the Creation of the World the
Celestial Bodies have had time enough to exert the utmost of their
Power, and shed their Influence in order to such a Production, which
they having never so much as attempted yet, amongst all the variety of
their Operations, plainly shew us that it is not in their power. But we
must give Philosophers leave sometimes to go beyond Demonstration. 'Tis
observable, that our Author says nothing of the matter, but leaves it as
he found it_.]
[Footnote 19: God made Man after his own Image--_These Words are quoted
by our Author for the Words of_ Mahomet, _though they do indeed Belong
to_ Moses, _but we must know that_ Mahomet _was well acquainted with the
Jews from whom he learned not only some Expressions us'd in the Bible,
but a great part of the History of it; which he has mangled and crowded,
after a confus'd manner, into his_ Alcoran.]
[Footnote 20: Alcoran, _Chap. Alkesas_.]
[Footnote 21: _Our Philosophers imitating the Heavenly Bodies in their
Circular Motion, would seem indeed extreamly ridiculous, but that we are
to consider that the Mahometans have a superstitious Custom of going
several times round the Cave of_ Meccah, _when they go thither on
Pilgrimage, and look upon it as a very necessary part of their Duty. Now
our Author having resolved to bring his Philosopher as far at least as
was possible for one in his Circumstances, in the Knowledge and Practice
of all those things which the Mahometans account necessary, would not
let him be ignorant of this Practice of moving round; but has brought it
under this second sort of Imitation of the Heavenly Bodies. Now tho' our
Philosopher may be excus'd for not going to the Temple at_ Meccah, _yet
so great stress is laid upon it by the Mahometans, that_ Alhosain Al
Hallâgi Ben Mansour, _was, in the 309th Year of the_ Hegira _(of
Christ_921) _condemn'd to dye by the_ Vizier Alhumed, _who pronounc'd
Sentence upon him, having first advis'd with the Imaums and Doctors, for
having asserted, that in case a Man had A Desire to go on Pilgrimage to_
Meccah, _and could not; it would be sufficient, if he set apart any
clean Room of his House for that purpose, and went round about it, and
perform'd in it at the same time when the Pilgrims are at_ Meccah, _the
same things which they do there, and then fed and cloath'd_ 30 _Orphans,
and gave to each of them seven pieces of Silver. For which Heterodox
Position he receiv'd a thousand Stripes, without so much as sighing or
groaning, and had first one Hand cut off, and then both his Feet, and
then the other Hand, then he was kill'd and burnt, and his Ashes thrown
into the_ River Tigris, _and his Head set upon a Pole in the City of_
Bagdad. _See_ Abulpharagius. p. 287.]
[Footnote 22: _Alcoran_.]
[Footnote 23: _Because Words borrowed from and us'd about sensible and
material Things, would lead Men into Mistakes, when us'd to explain
things Spiritual, if they be taken in a literal Sense_. See § 85.]
[Footnote 24: _The Author means_, the nearest Approach to God.]
[Footnote 25: _As the Author his in the three foregoing Sections
describ'd the Condition of those glorified Spirits, who continually
enjoy the Beatifick Vision; so in this he describes the miserable State
of those who are deprived of it,_ i.e. _the Damn'd_.]
[Footnote 26: _I have omitted the following Passage, because I could not
well tell how to make it intelligible; the meaning of it in gross, is
still to express the miserable Condition, and horrible Confusion of
those Spirits which are separated from the_ Vision of God. _However, I
shall set it down in_ Latin _out of Mr_. Pocock's _Translation_. Et
ferris discindi inter repellendum & attrabendum; vidit etiam hic alias
Essentias, præter istas, quæ cruciabantur, quæ apparebant & deinde
evanescebant, & connexæ erant & cum dissolvebantur; & hic se cohibuit
illasque benè perpendit & vidit ingentes terrores, & negotia magna, &
turbam occupatam, & operationem, efficacem, & complanationem, &
inflationem, & productionem, & destructionem. _The particulars of this
Passage, would be best explain'd by the Commentators upon the_ Alcoran,
_which I have no Opportunity of consulting_.]
[Footnote 27: Alcoran, _Chap._ 81, _and_ 101.]
[Footnote 28: _The Arabick Words_, Watathâbaka indaho' 'Imekoùl
w'almenkoùl _signify_, And that which was understood agreed with that
which was copied. _But because that way of expressing it is obscure, I
have chose rather to leave the Arabick Word, and express the Sense,
which is this_. Hai Ebn Yokdhan, _having no Advantages of Education, had
acquir'd all his Knowledge by singular Industry and Application, till at
last he attain'd to the Vision of God himself, by which means he saw all
things relating to a future State_, viz. _by beholding in God the
Architypal Ideas, of which all things created, and whatsoever is
reveal'd to us, are suppos'd to be Copies. Now_ Asâl, _by conversing
with him, found, that the_ Mekoul, _i.e. what_ Hai Ebn Yokdhan _saw by
this sort of Speculation; and the_ Menkoul, _i.e. what_ Asâl _had
learn'd out of the_ Alcoran, _and the Tradition of the Prophets_, did
exactly answer one the other, as a Copy does its Original.]
[Footnote 29: _Mahomet_.]
[Footnote 30: _Alcoran, Chap_. 2 and 83.]
[Footnote 31: _This is an Expression taken out of the_ Alcoran, _and is
design'd to express the Confusion which the Wicked shall be in at the
Day of Judgment_.]
[Footnote 32: _Alcoran, Chap._ 24 and 19.]
* * * * *
APPENDIX.
In which the