In the meantimeHayydrew near little by little, whileAsaldid not perceive him at all, until at length he came so near as to hear his reading and the prayers he uttered. He also took notice of his humble gesture and his weeping, whence he heard a pleasant voice, consisting of words quite distinct, such as he had never observed before in any kind of animals. Then, beholding his shape and lineaments, he observed that he was of the same form with himself. He was satisfied that the coat with which he was clothed was not a natural skin, but an artificial habit like unto his own clothing. And when he observed the decency and comeliness of his behaviour and his supplication and weeping, he did not at all question but that he was one of the Essences, which had the knowledge of theTrue One.
Therefore, he felt a passionate desire to get acquainted with him, to find out what was the matter with him and what was the cause of that weeping and supplication. Thereupon he came nearer unto him, untilAsal, observing it, took tohis heels again. ButHayy Ibn Yokdhan, endowed with vigour and power, both of knowledge and body, bestowed upon him by God—pursued him with all his might, till at last he overtook him, seized him, and held him fast that he could not make again his escape from him.
Thereupon, whenAsallooked upon him and beheld him clothed with the skins of wild beasts with the hair on, and his own hair so long that it covered part of his body, and observed his great swiftness and strength, he was greatly afraid of him and began to pacify him by stroking him, and to entertain him in words. ButHayy Ibn Yokdhandid not understand a word of what he said nor knew any of his meaning, only he perceived the tokens of his fear and endeavoured to allay his fear with such voices as he had learned from some of the animals: he gently stroked his hand, his head, and the sides of his neck, and showed kindness unto him and expressed much gladness and joy, till at lastAsal’sfear was assuaged, and he perceived that he intended no evil to him.
NowAsal, in his earnest desire to obtain the knowledge of things, had studied most languages and was skilful of them. So he began to speak toHayy Ibn Yokdhan, and to interrogate himconcerning his condition in every tongue he knew, and asked him questions concerning his doings and ways of life, and took pains to make himself understood by him. But it was all in vain: forHayy Ibn Yokdhan, taking notice of all this, stood all the time wondering at what he heard, being quite at a loss to know what it all meant. He observed only the serenity of his countenance and manifest signs of goodwill. Thus they stood wrapped in wonder, looking at one another.
NowAsalhad by him some of the remainder of the food which he had brought along with him, from the inhabited Island from whence he came. This he offered now toHayy Ibn Yokdhan, but he did not know what it was; for he had never seen anything of that kind before. ThenAsal, eating some of it himself, invitedHayy Ibn Yokdhanto take some of it with him. ButHayy Ibn Yokdhanbethought himself of those laws which he had prescribed to himself concerning the taking of his food, and seeing he knew not the nature of those things that were set before him, and whether it was lawful for him or not to partake thereof, restrained himself from eating. WhereuponAsalcontinued urging him on and kindly invited him thereunto.
At lastHayy Ibn Yokdhan, being desirous andvery anxious to get acquainted with him, and, besides, being afraid that in continuing to insist on his refusal, he might alienate his affections from him, ventured to partake of that meat and to eat thereof. But as soon as he had tasted it and found it very pleasant to his taste, he recognised that he had done amiss by breaking his contract and the resolution and promises he had made to himself concerning his diet. Thus he became greatly repentant of what he had done, and had a mind of withdrawing himself fromAsal, and to betake himself unto his former state by endeavouring to return to his former exercise of sublime speculation.
When he found that this intellectual vision did not immediately return to him, he thought it best to remain withAsalin the sensible world, until he had thoroughly satisfied himself as to his condition, so that afterwards there might remain no further inclination towards him, and then he might return to his former state and apply himself to his former contemplation without any interruption. So he joined himself to the company and fellowship ofAsal: and whenAsalsaw that he could not speak, he was fully assured that no danger could arise to his religion by keeping company with him; and besides he had hopes that it might come to pass that he should teach him Language, Knowledge, and Religion, when he should obtain a very great reward and a nearer approach unto God.
SoAsalbegan to teach him to speak, first by showing him particular things, and pronouncing their names, and by repeating them often unto him he made him to pronounce them again, which he presently did, until he had taught him all names, and so by degrees he advanced him so far that he could speak in a very short time.
ThenAsalbegan to interrogate him concerning his condition, and from whence he had come into that Island. ButHayy Ibn Yokdhan, in his reply, told him that he knew nothing of his own origin, nor of any father or mother that he had, but only that Roe that brought him up.
Then he described to him his whole state and manner of living, from beginning to end, and what progress he had made in knowledge, until he had attained to that degree of conjunction with God.
ThenAsalheard from him the declaration of those truths which he related, of those essences which are separated from the sensible world and which have the knowledge of theEssence, of thatTrue One—the Almighty and Glorious—and heard him give an account of theEssenceof thatTrue One—the Almighty and Glorious—with all his attributes, and had described to him as far as it was possible for him to describe that which he had witnessed when he had reached the joys of those that are joined unto God, and the torments and griefs of those that are separated from him.
Asalthen had no doubt but that all those things which were delivered in his law, concerning the commandment of that Almighty and Glorious God, his angels and books, his messengers and the last day, Paradise and Hell—all these were resemblances of whatHayy Ibn Yokdhanhad seen. And the eyes of his heart were opened, and his mind was enlightened, when he saw that the things which he apprehended and discerned by reason, and that which he had received by tradition (“the Original and the Copy”), agreed very well together. And now the ways of mystical interpretation became easy unto him, nor was there anything difficult or remained dark of those precepts which he had received that was not now quite plain and perspicuous.
In this way his intellectual faculty grew strong and vigorous, and he began to look uponHayy Ibn Yokdhanwith such admiration and respect that he greatly reverenced him, and assured himself that he wasone of the Saints of God, such as were not molested with any fear upon them, and who shall not suffer through pain. (Koran.)
Thereupon he made himself ready to wait upon him, to imitate him, and to follow his admonitions in the performance of such works as did occur unto him, in those legal things which formerly he had learned in his religion.
ThenHayy Ibn Yokdhanbegan to enquire of him concerning his condition and his manner ofliving, andAsalgave him an account of the state of that Island from whence he had come—what kind of people inhabited it, and what sort of life they led before that religious sect which we mentioned came among them, and how it was now, since his coming thereinto.
He also gave him an account of all those things that were delivered in the law, concerning the description of the divine world, of Paradise and the fire of Hell (Gehenna), of the awakening and resurrection of mankind, of their gathering unto Judgment, of the account then to be given up, of the scales wherein the actions of men should be weighed, and the way through which they were to pass.
Now,Hayy Ibn Yokdhanunderstood very well all those things, nor did 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. ThusAsaltold him ofPrayer,Alms,Fasting, andPilgrimage, 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 whodelivered the same. Notwithstanding, there weretwo thingsthat 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 thatEssencetheTrue 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 hejudged 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.
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 companionAsal, and asked whether he could find out any way whereby he could come unto them and discourse with them.
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. ButHayycould not understand this; and his mind was intent upon that which he hoped to compass.Asalalso 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 ofHayy Ibn Yokdhan.
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. ThenAsalbespeaking them, expressed the desire that they should carry them with them; they readily acquiesced therein, took them both intothe 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 ofAsalall gathered round him, and he gave them an account ofHayy Ibn Yokdhan. Whereupon they flocked together from every side, surrounding him with reverence and admiration. ThenAsaltold 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.
Now the Sovereign and Prince of that Island wasSalamanthe friend ofAsal, 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. ThereforeHayy Ibn Yokdhanbegan 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 becausehe was a stranger and out of regard to his friendAsal.
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.
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 theirhands 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 proceedon 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, discretionand 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.
Whereupon, returning toSalamanand 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: forhe and his friendAsalwell 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.
ThusAsalandHayy, after this admonitory talk, having bid farewell to PrinceSalamanand 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. AndHayy Ibn Yokdhanendeavoured to attain to his lofty state of speculation in the same manner as formerly, until he attained thereto: andAsalfollowed 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.
And this is that—God help thee and us by his spirit—which we have received of the history ofHayy Ibn YokdhanandAsalandSalaman.
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 maylead 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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Edited by L. CRANMER-BYNG and Dr. S. A. KAPADIA
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THE SAYINGS OF CONFUCIUS.A new Translation of the greater part of the Confucian Analects, with Introduction and Notes byLionel Giles, M.A. (Oxon.), Assistant in the Department of Oriental Books and Manuscripts of the British Museum. 2/- net.THE CONDUCT OF LIFE; or, The Universal Order of Confucius.A translation of one of the four Confucian Books, hitherto known as the Doctrine of the Mean. ByKu Hung Ming, M.A. (Edin.). 1/- net.THE BOOK OF FILIAL DUTY.Translated from the Chinese of theHsiao ChingbyIvan Chên, first Secretary to the Chinese Legation. 1/- net.THE SAYINGS OFLAO TZŬ.From the Chinese. Translated with Introduction byLionel Giles, of the British Museum. 1/- net.MUSINGS OF A CHINESE MYSTIC.Selections from the Philosophy ofChuang Tzŭ. With Introduction byLionel Giles, M.A. (Oxon.), Assistant at the British Museum. 2/- net.THE FLIGHT OF THE DRAGON.An Essay on the Theory and Practice of Art in China and Japan, based on Original Sources. ByLaurence Binyon. 2/- net.
THE SAYINGS OF CONFUCIUS.A new Translation of the greater part of the Confucian Analects, with Introduction and Notes byLionel Giles, M.A. (Oxon.), Assistant in the Department of Oriental Books and Manuscripts of the British Museum. 2/- net.
THE CONDUCT OF LIFE; or, The Universal Order of Confucius.A translation of one of the four Confucian Books, hitherto known as the Doctrine of the Mean. ByKu Hung Ming, M.A. (Edin.). 1/- net.
THE BOOK OF FILIAL DUTY.Translated from the Chinese of theHsiao ChingbyIvan Chên, first Secretary to the Chinese Legation. 1/- net.
THE SAYINGS OFLAO TZŬ.From the Chinese. Translated with Introduction byLionel Giles, of the British Museum. 1/- net.
MUSINGS OF A CHINESE MYSTIC.Selections from the Philosophy ofChuang Tzŭ. With Introduction byLionel Giles, M.A. (Oxon.), Assistant at the British Museum. 2/- net.
THE FLIGHT OF THE DRAGON.An Essay on the Theory and Practice of Art in China and Japan, based on Original Sources. ByLaurence Binyon. 2/- net.
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THE MASTER-SINGERS OF JAPAN.Being Verse Translations from the Japanese Poets. ByClara A. Walsh. 2/- net.WOMEN AND WISDOM OF JAPAN.With Introduction byS.Takaishi. 1/- net.
THE MASTER-SINGERS OF JAPAN.Being Verse Translations from the Japanese Poets. ByClara A. Walsh. 2/- net.
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THE BURDEN OF ISIS.Being the Laments of Isis and Nephthys. Translated from the Egyptian with an Introduction byJames Teackle Dennis. 1/- net.THE INSTRUCTION OF PTAH-HOTEP AND THE INSTRUCTION OF KEʾGEMNI.The Oldest Books in the World. Translated from the Egyptian with Introduction and Appendix byBattiscombe G. Gunn. 1/- net.Editorial Communications should be addressed toThe Editors of the Wisdom of the East Series,50A, Albemarle Street,London, W.
THE BURDEN OF ISIS.Being the Laments of Isis and Nephthys. Translated from the Egyptian with an Introduction byJames Teackle Dennis. 1/- net.
THE INSTRUCTION OF PTAH-HOTEP AND THE INSTRUCTION OF KEʾGEMNI.The Oldest Books in the World. Translated from the Egyptian with Introduction and Appendix byBattiscombe G. Gunn. 1/- net.
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