NOTES:

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 thattrue Essence, though before he had looked upon them asmany,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 thatMuchandLittle, UnityandMultiplicity,CollectionandSeparation, are all of them Properties of Body. But we cannot say of these separate Essences, which know thisTRUE Being(whose Name be prais'd) that they aremanyorone, because they are immaterial. Now,Multiplicityis because of the Difference of one Being from another, and there can be noUnitybut byConjunction, 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 thePlural, according to our way of speaking, this insinuates a Notion ofMultiplicity, whereas they are far from beingmany; 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 beingone.

§ 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dazzles, moving himself in the Chain of his Folly, and saying,This Subtilty of yours exceeds all Bounds, for you have withdrawn your self from the State and Condition of understanding Men, and indeed thrown away the Nature of Intelligible Things, for this is a certain Axiom, that a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 whichHai Ebn Yokdhandid, 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 ofMultiplicityandSingularity, and the place where the true Nature of them is understood, and in which areSeparationandUnion, Divisioninto Parts, andDistinction, AgreementandDifference, what would he think of the Divine World, in, or concerning which we cannot justly say,allnorsome, 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 whatHai Ebn Yokdhansaw, 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 noBody, a Being free from Matter, which was not the Being of thatONE, 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 thatTRUEEssence, 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 thatTRUE 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 ofSaturn, 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 thatONE, 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 themmany; or that they were all one, if we might call themone. 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 thatWordshowever 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 ofMoving 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 whatHai Ebn Yokdhansaw, 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 withAsâl. 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 whereHai Ebn Yokdhanwas 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 wasAsâl, and the otherSalâman, 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. NowAsâlus'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 FriendSalâman, 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.Asâlgave 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. NowAsâlhad heard of that Island, in which we have told you thatHai Ebn Yokdhanhad 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 FriendSalâman, 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 thatAsâldid 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 thatHai Ebn Yokdhancoming out to look for Provision in the the same place whitherAsâlwas 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 Yokdhanon 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. NowAsâlhad a black Coat on, made with Hair and Wool, whichHai Ebn Yokdhanfancied was natural, and stood wondring at it a long time.Asâlran away as hard as he could, for fear he should disturb his Meditation;Hai Ebn Yokdhanran after him, out of an innate desire he had to know the Truth of Things. But when he perceiv'dAsâlmake so much haste, he retir'd a little and hid himself from him; so thatAsâlthought 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.

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§ 104. In the mean timeHai Ebn Yokdhanstole upon him by degrees, andAsâltook 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, tillAsâlperceiving it, betook himself to his Heels again, andHai 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. WhenAsâllook'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, butHai Ebn Yokdhandid 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 lastAsâl's Fear was laid aside, and he knew that he meant him no harm.

§ 106. NowAsâllong 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 toHai Ebn Yokdhanin 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, forHai Ebn Yokdhanstood all the while wondring at what he heard, and did not know what was the meaning of it, only he perceiv'd thatAsâlwas pleas'd, and well-affected towards him. And thus they stood wondring one at another.

§ 107. NowAsâlhad by him some Remainder of the Provision which he had brought along with him, from the inhabited Island from whence he came; and he offer'd it toHai Ebn Yokdhan, who did not know what to make on't, for he had never seen any such before. ThenAsâleat some of it himself, and invitedHai Ebn Yokdhanby Signs to eat too. ButHai Ebn Yokdhanbethought 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.Asâlstill continu'd urgent, and invited him kindly: NowHai Ebn Yokdhanhad 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 fromAsâl, and retreating to his former State of Contemplation.

§ 108. But theVisiondid not easily appear to him at first, upon which he resolv'd to continue withAsâlin 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 ofAsâl, 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 theNouns, and so improv'd him by degrees, that he could speak in a very short time.

§ 109. ThenAsâlbegan to enquire of him concerning his way of Living, and from whence he came into that Island? AndHai Ebn Yokdhantold him, that he knew nothing of his own Original, nor any Father or Mother that he had, but only thatRoewhich 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 theUnion with God. WhenAsâlheard 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.theAlcoran] concerning his Command, his Angels, Books and Messengers, the Day of Judgment, Paradise and Hell, were Resemblances of whatHai Ebn Yokdhanhad seen; and the Eyes of his Understanding were open'd, and he found that theOriginaland theCopy[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 uponHai Ebn Yokdhanwith 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. ThenHai Ebn Yokdhanbegan to enquire of him concerning his Condition and manner of living, andAsâlgave 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 thingsHai Ebn Yokdhanunderstood 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. AndAsâltold him ofPrayer, Alms, FastingandPilgrimage,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 thatTRUEBeing, 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 FriendAsâland ask'd him if there could possibly be any way contriv'd to come at them.

§ 113. ButAsâltold 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: AndAsâldesir'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 ofHai 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. ThenAsâlspoke 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; andAsâl's Friends came all about him, and he gave 'em an account ofHai Ebn Yokdhan,and his manner of living; so that People flock'd to him from every side, and admir'd and reverenc'd him. ThenAsâltold 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. NowSalâman(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. SoHai Ebn Yokdhanbegan 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 FriendAsâl, 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 ofthat 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 toSalâmanand 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 FriendAsâlknew 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. AndHal Ebn Yokdhanendeavour'd to attain to his lofty Station, by the same means he had sought it at first, till he recover'd it; andAsâlfollowed 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 ofHai Ebn Yokdhan, AsâlandSalâman; 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.

NOTES:[18]p .14. Sect. 6. Those who affirm thatHai Ebn Yokdhanwas produced in that Island without Father or Mother—The having our Philosopher hatch'd after this manner, is a contrivance ofAvicen'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.[19]God made Man after his own Image—These Words are quoted by our Author for the Words ofMahomet,though they do indeed Belong toMoses,but we must know thatMahometwas 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 hisAlcoran.[20]Alcoran,Chap. Alkesas.[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 ofMeccah,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 atMeccah,yet so great stress is laid upon it by the Mahometans, thatAlhosain Al Hallâgi Ben Mansour,was, in the 309th Year of theHegira(of Christ921)condemn'd to dye by theVizier 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 toMeccah,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 atMeccah,the same things which they do there, and then fed and cloath'd30Orphans, 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 theRiver Tigris,and his Head set upon a Pole in the City ofBagdad.SeeAbulpharagius. p. 287.[22]Alcoran.[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.[24]The Author means, the nearest Approach to God.[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.[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 theVision of God.However, I shall set it down inLatinout of Mr. Pocock'sTranslation. 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 theAlcoran,which I have no Opportunity of consulting.[27]Alcoran,Chap.81,and101.[28]The Arabick Words, Watathâbaka indaho' 'Imekoùl w'almenkoùlsignify, 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. NowAsâl,by conversing with him, found, that theMekoul,i.e. whatHai Ebn Yokdhansaw by this sort of Speculation; and theMenkoul,i.e. whatAsâlhad learn'd out of theAlcoran,and the Tradition of the Prophets, did exactly answer one the other, as a Copy does its Original.[29]Mahomet.[30]Alcoran, Chap. 2 and 83.[31]This is an Expression taken out of theAlcoran,and is design'd to express the Confusion which the Wicked shall be in at the Day of Judgment.[32]Alcoran, Chap.24 and 19.

[18]p .14. Sect. 6. Those who affirm thatHai Ebn Yokdhanwas produced in that Island without Father or Mother—The having our Philosopher hatch'd after this manner, is a contrivance ofAvicen'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.

[19]God made Man after his own Image—These Words are quoted by our Author for the Words ofMahomet,though they do indeed Belong toMoses,but we must know thatMahometwas 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 hisAlcoran.

[20]Alcoran,Chap. Alkesas.

[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 ofMeccah,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 atMeccah,yet so great stress is laid upon it by the Mahometans, thatAlhosain Al Hallâgi Ben Mansour,was, in the 309th Year of theHegira(of Christ921)condemn'd to dye by theVizier 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 toMeccah,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 atMeccah,the same things which they do there, and then fed and cloath'd30Orphans, 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 theRiver Tigris,and his Head set upon a Pole in the City ofBagdad.SeeAbulpharagius. p. 287.

[22]Alcoran.

[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.

[24]The Author means, the nearest Approach to God.

[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.

[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 theVision of God.However, I shall set it down inLatinout of Mr. Pocock'sTranslation. 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 theAlcoran,which I have no Opportunity of consulting.

[27]Alcoran,Chap.81,and101.

[28]The Arabick Words, Watathâbaka indaho' 'Imekoùl w'almenkoùlsignify, 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. NowAsâl,by conversing with him, found, that theMekoul,i.e. whatHai Ebn Yokdhansaw by this sort of Speculation; and theMenkoul,i.e. whatAsâlhad learn'd out of theAlcoran,and the Tradition of the Prophets, did exactly answer one the other, as a Copy does its Original.

[29]Mahomet.

[30]Alcoran, Chap. 2 and 83.

[31]This is an Expression taken out of theAlcoran,and is design'd to express the Confusion which the Wicked shall be in at the Day of Judgment.

[32]Alcoran, Chap.24 and 19.

In which the

AUTHOR'S NOTION concerning the Possibilityof a Man's attaining to the true Knowledgeof GOD, and Things necessary to Salvation,without the Use of external Means,is briefly consider'd.

By SIMON OCKLEY,M.A.Vicar ofSwaneseyinCambridgshire.

LONDON, Printed in the Year, 1708.

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