he perceive that any of them were unsuitable to that which he had seen
when in that exalted condition; and he knew that he who had described
those things and delivered them unto men, was true in so declaring them,
and that in these his sayings he was a true and faithful messenger sent
from God. And he believed him and acknowledged the truth thereof and
bore testimony to his mission.
Then he began to ask him concerning the precepts which the messenger of
God had delivered and the rites of worship which he had ordained. Thus
_Asal_ told him of _Prayer_, _Alms_, _Fasting_, and _Pilgrimage_, and
the like external works: which he received and practised, and took upon
him the performance thereof, in obedience to that command of the
Lawgiver, being persuaded and assured of the truth and faith of him who
delivered the same. Notwithstanding, there were _two things_ that fixed
themselves into his mind which he wondered at, neither could he perceive
wherein the wisdom thereof consisted.
One of those two things was, why this messenger of God, in describing
most things that relate to the divine world, used to express them unto
men by parables of similitudes and abstained from a clear unfolding
thereof, which caused a good many men to fall into that error by
affirming corporeity in God and believing that to be something of that
_Essence_ the _True One_, the Almighty and Glorious, from which,
however, it is absolutely free, and in the same manner concerning those
things which relate to the rewards and punishments of a future world.
The other was why he did not proceed beyond those precepts and rites of
worship, permitting men to seek after riches and the amassing of wealth,
and to enjoy their liberty as to the matter of food: by which means they
vainly delivered themselves unto vain things and turned themselves away
from the truth. Whilst his judgment was that nothing ought to be taken
from any; but only so much as may enable him to sustain the remainder of
his life. But as to riches, he considered them of no value at all.
Now when he saw what was laid down and prescribed in the law concerning
those things that belonged to the employment of riches, namely alms, and
the distribution thereof and trading with them, also with regard to
usury, mulcts, and punishments, these things seemed all very odd and
uncouth unto him, and he judged them to be quite superfluous. For he
said that if men would judge of the matter according to truth, they
would certainly withdraw themselves from those vain things, and only
follow the truth, so that all this would be quite superfluous, nor would
any man challenge the property in riches as to have those dues exacted
from him, or to cause his hands to be cut off for those things secretly
stolen, or that lives should be destroyed by taking them away openly.
_Hayy observes that men are dull, stupid and brutish._
This was what he thought; and that which put this opinion into his mind
was that he thought that all men were imbued with an ingenuous temper, a
penetrating understanding, and a mind constant unto themselves. Nor did
he know how stupid and dull they were, how ill advised and how
inconstant in their resolutions; so much so that they were entirely like
brutes, even more apt than they to wander out of the way.
Therefore, since he was greatly affected with pity towards mankind, and
anxiously desired that he might be an instrument in their salvation, a
resolution entered into his mind of going over to them that he might be
able to unfold and lay before them the truth of things. This desire he
therefore made known to his companion _Asal_, and asked whether he could
find out any way whereby he could come unto them and discourse with
them.
_Asal persuades Hayy to follow him to his Island._
_Asal_, on the other hand, told him what sort of people they were--how
much lacking in ingenuousness, and how averse from obeying the
commandments of God. But _Hayy_ could not understand this; and his mind
was intent upon that which he hoped to compass. _Asal_ also greatly
desired that it would please God, by his means, to direct some of his
acquaintances which were of a more pliable temper and more easily to be
guided than the rest, and not so far distant from sincerity as the
others, into the right way. Thus he was ready to support the design of
_Hayy Ibn Yokdhan_.
_Hayy and Asal return together to Asal's Island._
Thereupon they resolved to betake themselves unto the seashore, nor to
depart thence either by day or night till God should please to afford
them an opportunity of crossing the sea. And always they were intent
upon this thing, and continued with their prayers and supplications to
God to direct them in this work and bring it to a successful issue.
At last it came to pass, by the commandment of God, the Almighty and
Glorious, that the winds and waves drove a ship that had lost its course
to the shore of that Island. And as it drew nearer unto the land, they
who were in it, seeing two men upon the shore, made towards them. Then
_Asal_ bespeaking them, expressed the desire that they should carry them
with them; they readily acquiesced therein, took them both into the
ship; and it pleased God to send them a fair wind, which in a very short
time conveyed them unto the desired Island. There they landed and went
into the City.
Now, the friends of _Asal_ all gathered round him, and he gave them an
account of _Hayy Ibn Yokdhan_. Whereupon they flocked together from
every side, surrounding him with reverence and admiration. Then _Asal_
told him that this sect was superior in understanding and sharpness of
comprehension to all others, so that if he were not able to instruct
them in the truth and work upon them, there was much less hope that he
would be able to teach the ordinary lot of men.
_Hayy begins to teach and instruct Salaman's subjects._
Now the Sovereign and Prince of that Island was _Salaman_ the friend of
_Asal_, of whom we have given an account above. He was the one who
thought it best to join and apply himself to human society, and
considered it unlawful to give himself over to solitude. Therefore _Hayy
Ibn Yokdhan_ began to instruct them and to explain the mysteries of
wisdom unto them. But when he began, and had proceeded a little beyond
that which was plain and obvious to them, and began to inculcate that
which was quite contrary to their notions deeply rooted in their minds,
they began to withdraw themselves from him, and their minds abhorred
from what he spoke. And inwardly in their hearts they were very angry
with him, though in his presence they made a great show of kindness,
both because he was a stranger and out of regard to his friend Asal.
_Hayy despairs of being able to reform the vulgar crowd._
_Hayy Ibn Yokdhan_, however, continued day and night to deal gently with
them and manifest the truth both in private and public, which only
increased their hatred towards him and made them avoid his company;
though otherwise they were lovers of that which is good, and desirous of
the truth. But from that defect in their nature, they did not search for
it in 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,
after the vulgar fashion: so in the end he despaired of reforming them,
and lost all hope of bringing them unto a better condition which was
less acceptable unto them, because he perceived they were not willing to
accept what he taught them.
_Hayy's philosophical views on the value of this world._
And afterwards looking round about him and reviewing the several ranks
and orders, degrees and conditions of men, he found that every sect and
company of them rejoiced in those things which they had and possessed at
present, and that their lusts and appetites were their God, and that
they destroyed and lost themselves by gathering together the trifles and
vanities of the world, the eager desire of getting them into their
hands still captivating and blinding them until they tottered to their
graves; and that no good counsel prevailed upon them, and that disputing
with them had only the effect of making them the more obstinate. As to
wisdom, they had no way open to it or access thereto, nor did any
portion thereof belong unto them. "For folly has wholly overwhelmed
them, and what they eagerly sought after has corrupted their hearts as
rust; God has sealed up their hearts and ears, a thick mist is before
their eyes, and a sore punishment awaits them." (Koran.)
Thus he saw that they were encompassed within the cauldrons of
punishment and covered over with the darkness of a veil, and that all of
them--a few only excepted--minded their religion no otherwise than with
respect to the world, and cast the observance of religious performances
behind their backs, and made little or no account thereof, and that
merchandise and trading took up their minds and diverted them from
thinking upon God, so that they had "no fear of that day in which both
their hearts and eyes shall be turned round" (Koran)--continually
employed about their worldly affairs. When he saw all this, it was
apparent to him, and he held it for certain, that it was impossible for
him to speak unto them to any purpose, and that it was not expedient
that any works should be enjoined unto them beyond this measure, and
that the greatest benefit which accrued to the common sort of men by the
law was wholly in relation to their life in this world, namely, that the
course and manner of their life, whilst they continued here, should
proceed on in good order, so that none of them should be injurious to
another in the things which he may call his own; he saw that none of
them attain unto the felicity of another world but some very few, viz.
those who prepare themselves to that world and rightly endeavour to
attain to the same; that is, such as believe and follow the truth: but
"to him that erred from the truth, and prefers the life of the present
world before it, Hell shall be his place of habitation." (Koran.)
And what labour can be greater, and what misery more grievous, than his
who works, if you well observe, from the time he awakes till he goes to
sleep again; there will not be found so much as one amongst them who
does anything but what tends to the attaining of some one or other of
these vile sensible things that are of no value, to wit, either
riches--to heap them up, or pleasure which he may take, or lust whereby
to satisfy his mind, or wrath and revenge whereby he may satisfy his
mind, or power whereby to defend himself, or some outward work commanded
by the law, whereof he may make a vain-glorious show or whereby he may
care to save his neck? "Now all these are darkness upon darkness in the
deep sea: nor is there any of you who doth not go in thither: for such
is the unchangeable decree of the Lord." (Koran.)
When, therefore, he understood the state and condition of men to be such
as this, and seeing that most of them might be justly ranked amongst
unreasonable creatures--were, in fact, like brute beasts--he knew that
all wisdom, discretion and success was grounded on and consisted in
that which the messengers of God spoke and the law delivered, and that
there was no other rule possible, and that there could be nothing added
to it, and that these were men appointed to every work, and every one
was mostly capable of that thing unto which he was ordained by nature:
and that the law of God was the same unto those that had gone away
before, neither was there any change in the law of God.
_Hayy gives up his Preachings and Teachings._
Whereupon, returning to _Salaman_ and his companions, he craved pardon
for those things that he had spoken amongst them and desired to be
excused, 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 respecting and following the customs of the law and the
performance of the external rites without intruding themselves upon
things that did not concern them or intermeddling therewith, that in
doubtful things they should give credit and yield a ready assent to
those rules that they had of old received: that they should be averse to
novel opinions and to their appetites, and follow the examples of their
good Forbears, and leave novelties severely alone.
He also commanded that they should shun and avoid that neglect of the
laws that is seen in the vulgar sort of men, and the love of the world,
and this he specially bade them to take heed of: for he and his friend
_Asal_ well knew that there was no salvation to this weak, tractable,
and defective sort of men but by this means; and that if they were
forced away and raised above this to curious speculations, their
condition would be much worse, so much so that it would be impossible
for them to obtain the state and degree of the Blessed; but that they
would be wavering in their motives, and tossed up and down, and at last
meet with a bad end. But if they remained in that state of things in
which they were till death overtook them, they should obtain salvation
and should be placed amongst those that are on the right hand. But, on
the other side, as for those who had gone before and outwent them, those
came near unto them: yet these came next after and approached near to
them.
_Asal and Hayy return to their Island._
Thus _Asal_ and _Hayy_, after this admonitory talk, having bid farewell
to Prince Salaman and his people, took leave of them and waited for an
opportunity of returning to their own Island, till at length it pleased
God, the Almighty and Glorious, to afford them a commodious passage
thither. And _Hayy Ibn Yokdhan_ endeavoured to attain to his lofty state
of speculation in the same manner as formerly, until he attained
thereto: and _Asal_ followed his steps till he came near him or was not
far therefrom. So they continued worshipping God in that Island until
death seized upon them.
_Epilogue of the Author._
And this is that--God help thee and us by his spirit--which we have
received of the history of _Hayy Ibn Yokdhan_ and _Asal_ and _Salaman_.
In its setting down we have made such choice of words as are not found
in any other book nor accustomed to be heard in common and vulgar
speech. And it is part of that hidden knowledge which no man receives
but he who has the knowledge of God; nor is any man ignorant of it, but
those that have not the right knowledge of God. We have indeed followed
a method quite contrary to that of our good Forbears, as to their
keeping secret these matters and their sparingness of divulging them.
But the reason that readily persuaded us to divulge this secret, and to
break through this veil, was, these evil opinions which have risen up in
this our time, the corrupt notions which are being devised by some
pretenders to philosophy in this world, so that they are dispersed and
diffused into various regions, and the mischief and evil arising
therefrom has grown epidemical. So that we are solicitous on behalf of
the weak--who have rejected what they received by tradition from the
Prophets of blessed memory and make choice of that which is delivered
them by foolish men--lest they should think those opinions to be a
secret that ought to be kept from them who are not capable thereof, and
this should increase their desire after them, and would awake a more
eager appetite after them.
Therefore, it seemed good to us to give them a glimpse of this secret of
secrets, whereby we may lead them into the way of truth and divert them
from that wrong path.
Nevertheless, we have not committed the secrets that are comprehended in
these leaves as to leave them without a thin veil which will be easily
unveiled by those who are capable of understanding them, but shall be so
thick and gross to those who are unworthy to go further on and pass
beyond it, that it will be impossible for him to pierce through it.
And now, I crave pardon of those of my brethren as shall read this
treatise, that they would excuse me with regard to those things which I
have so readily declared and so freely described. For I would not have
done this, unless I had been carried and elevated to such heights as
transcend the reach of human sight, which cannot attain thereunto. I
endeavoured to render my discourse easy to be understood, by fitly
placing and ordering its parts so that I might stir up in men a keen
desire to enter into the right way. But I crave of the Lord pardon and
forgiveness, and that He will please to bring us to the true and certain
knowledge thereof. For he is bounteous and liberal of His favours. Peace
be to thee, my brother, whose promotion is decreed, and the mercy and
blessing of God come upon thee.
=Praise be unto God alone.=
THE END.
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Transcriber's Note
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