The Improvement of Human Reason Part 4

-- 104. In the mean time _Hai Ebn Yokdhan_ stole upon him by degrees, and _Asal_ took no notice of him, till he came so near as to hear him read and praise G.o.d, and observ'd his humble Behaviour, and his Weeping, and heard a pleasant Voice and distinct Words, such as he had never observ'd before in any kind of Animals; Then he look'd upon his Shape and Lineaments, and perceiv'd that he was of the same Form with himself, and was satisfied that the Coat he had on, was not a natural Skin, but an artificial Habit like his own. And when he observ'd the Decency of his humble Behaviour, and his Supplication and Weeping, he did not at all question but that he was one of those Essences which had the Knowledge of the TRUE ONE; and for that Reason he had a Desire to be acquainted with him, and to know what was the matter with him, and what caus'd this Weeping and Supplication. Whereupon he drew nearer to him, till _Asal_ perceiving it, betook himself to his Heels again, and _Hai Ebn Yokdhan_(answerably to his Vigour and Power both of Knowledge and Body, which G.o.d had bestow'd upon him) pursu'd him with all his Might, till at last he overtook him and seiz'd on him, and held him fast, so that he could not get away.

-- 105. When _Asal_ look'd upon him, and saw him cloath'd with the Skins of wild Beasts with the Hair on, and his own Hair so long as to cover a great part of his Body, and observ'd his great Swiftness and Strength, he was very much afraid of him, and began to pacifie him with stroaking him, and entreating him, but _Hai Ebn Yokdhan_ did not understand one word he said, nor knew any thing of his meaning, only he perceiv'd that he was afraid, and endeavour'd to allay his Fear with such Voices as he had learn'd of some of the Beasts, and stroak'd his Head, and both Sides of his Neck, and shew'd Kindness to him, and express'd a great deal of Gladness and Joy; till at last _Asal_'s Fear was laid aside, and he knew that he meant him no harm.

-- 106. Now _Asal_ long before, out of his earnest Desire of searching into the meaning of Things, had studied most Languages, and was well skill'd in them. So he began to speak to _Hai Ebn Yokdhan_ in all the Languages which he understood, and ask him Questions concerning his way of Life, and took pains to make him understand him; but all in vain, for _Hai Ebn Yokdhan_ stood all the while wondring at what he heard, and did not know what was the meaning of it, only he perceiv'd that _Asal_ was pleas'd, and well-affected towards him. And thus they stood wondring one at another.

-- 107. Now _Asal_ had 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 to _Hai Ebn Yokdhan_, who did not know what to make on't, for he had never seen any such before. Then _Asal_ eat some of it himself, and invited _Hai Ebn Yokdhan_ by Signs to eat too. But _Hai Ebn Yokdhan_ bethought himself of those Rules which he had prescrib'd to himself, as to matter of Diet; and not knowing the Nature of that which he offer'd him, nor whether it was lawful for him to partake of it or not, he refus'd it. _Asal_ still continu'd urgent, and invited him kindly: Now _Hai Ebn Yokdhan_ had a great Desire to be acquainted with him, and was afraid that his continuing too stiff in his Refusal, might alienate his Affections from him; so he ventured upon it, and eat some. And when he had tasted of it, and lik'd it, he perceiv'd that he had done amiss, in breaking those Promises which he had made to himself concerning Diet. And he repented himself of what he had done, and had Thoughts of withdrawing himself from _Asal_, and retreating to his former State of Contemplation.

-- 108. But the _Vision_ did not easily appear to him at first, upon which he resolv'd to continue with _Asal_ in the sensible World, till he had thoroughly satisfied himself concerning him, that so when he had no further Desire towards him, he might apply himself to his former Contemplations without any Interruption. Wherefore he applyed himself to the Society of _Asal_, 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 G.o.d. He began therefore to teach him how to speak; first, by shewing him particular Things, and p.r.o.nouncing their Names, and repeating them often, and perswading him to speak them: which he did applying every Word to the Thing by it signified, till he had taught him all the _Nouns_, and so improv'd him by degrees, that he could speak in a very short time.

-- 109. Then _Asal_ began to enquire of him concerning his way of Living, and from whence he came into that Island? And _Hai Ebn Yokdhan_ told him, that he knew nothing of his own Original, nor any Father or Mother that he had, but only that _Roe_ which brought him up. Then he describ'd to him his manner of Living, from first to last, and by what degrees he advanc'd in Knowledge, till he attain'd the _Union with G.o.d_. When _Asal_ heard him give an Account of those Truths, and those Essences which are separate from the Sensible World, and which have the Knowledge of that TRUE ONE, (whose Name be prais'd); and heard him give an account of the Essence of that TRUE ONE, and describe, as far as was possible, what he witness'd (when he had attain'd to that Union) of the Joys of those who are near united to G.o.d, 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 G.o.d [_i.e._ the _Alcoran_] concerning his Command, his Angels, Books and Messengers, the Day of Judgment, Paradise and h.e.l.l, were Resemblances of what _Hai Ebn Yokdhan_ had seen; and the Eyes of his Understanding were open'd, and he found that the _Original_ and the _Copy_[28] did exactly agree together. And the ways of Mystical Interpretation became easie to him, and there appeared nothing difficult to him in those Precepts which he had receiv'd, but all was clear; nor any thing shut up, but all was open; nor any thing profound, but all was plain. By this means his intellectual Faculty grew strong and vigorous, and he look'd upon _Hai Ebn Yokdhan_ with Admiration and Respect, and a.s.sur'd himself that he was one of the Saints of G.o.d, _which have no Fear upon them, neither shall they suffer Pain_. Upon which he address'd himself to wait upon him, and imitate him, and to follow his Direction in the Performance of such Works as he had occasion to make use of; namely, those legal ones which he had formerly learn'd from his own Sect.

-- 110. Then _Hai Ebn Yokdhan_ began to enquire of him concerning his Condition and manner of living, and _Asal_ gave him an account of the Island from whence he came, and what manner of People inhabited it, and what sort of Life they led before that religious Sect, which we mention'd, came among them, and how it was now, since the coming of that Sect. He also gave him an Account of what was deliver'd in the Law [_i.e. Alcoran_] relating to the Description of the Divine World, Paradise and h.e.l.l, and the Awakening and Resurrection of Mankind, and their gathering together to Judgment, and the Balance and the Way. All which things _Hai Ebn Yokdhan_ understood very well, and did not find any of them disagreeable to what he had seen, when in that n.o.ble 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 G.o.d had deliver'd, and the Rites of Wors.h.i.+p which he had ordain'd. And _Asal_ told him of _Prayer, Alms, Fasting_ and _Pilgrimage,_ and such other External Observances, which he receiv'd and practis'd, and took upon himself, in Obedience to his Command, of whose Veracity he was very well allured. Only there were two things stuck in his Mind, which he wonder'd at, and could not comprehend wherein the Wisdom of them did consist. The one was, why this Messenger of G.o.d, 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 a.s.serting a Corporeity in G.o.d, and believing Things of that _TRUE_ Being, from which he is absolutely free; and so in like manner, concerning, those Things which relate to the Rewards and Punishments of a Future State. The other was, why he went no farther than these Precepts and Rites of Wors.h.i.+p, but gave Men leave to gather Riches, and allow'd them a Liberty as to matter of Food; by which means they employed themselves about vain Things, and turn'd away from the Truth, Whereas his Judgment was, that no Body ought to eat any thing, but only just to keep him alive; and as for Riches, He had no Opinion of them at all. And when he saw what was set down and prescrib'd in the Law, with Relation to Wealth, as Alms, and the Distribution of them, and Trading and Usury, Mulcts and Punishments; these things seem'd all very odd to him, and he judg'd them superfluous; and said, that if Men understood Things aright, they would lay aside all these vain Things, and follow the Truth, and content themselves without any thing of all this; and that no Man would challenge such a Propriety in Riches, as to have Alms ask'd of him, or to cause his Hands to be cut off, who privily stole them; or their lives to be taken away, who had openly robb'd him.

-- 112. Now that which prompted him to this Persuasion, was this, that he thought all Men were indu'd with an ingenuous Temper, and penetrating Understanding, and a Mind constant to itself; and was not aware how blockish and stupid they were, how ill-advis'd, and inconstant in their Resolutions; insomuch, that they are like Brute Beasts, nay, more apt to wander out of the way. Since therefore he was greatly affected with Pity towards Mankind, and desir'd that he might be an Instrument of their Salvation; a Resolution came into his Mind of going over to them, to declare and lay before them the Truth. This Intention of his he communicated to his Friend _Asal_ and ask'd him if there could possibly be any way contriv'd to come at them.

-- 113. But _Asal_ told him what sort of People they were, and how far from an ingenuous Temper, and how averse from obeying the Commands of G.o.d; but he had no Notion of that, but still his Mind was intent upon that which he hop'd to compa.s.s: And _Asal_ desir'd that it would please G.o.d, by his means, to direct some of his Acquaintance which were of a more pliable Temper than the rest, and had more Sincerity in them, into the right way. So then he was ready to further the Design and Endeavour of _Hai Ebn Yokdhan_. Upon which they resolved to keep close to the Sea Sh.o.r.e, without stirring from it either Day or Night, till G.o.d 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 G.o.d to direct them in this their Business, and bring it to an happy Issue.

-- 114. At last, as G.o.d (whose Name be prais'd) would have it, it happen'd, that a s.h.i.+p which had lost her Course, was driven by the Wind and Water upon the Sh.o.r.e of that Island; and as it drew nearer to Land, they who were in it, seeing two Men upon the Sh.o.r.e, made towards them.

Then _Asal_ spoke to them, and desir'd them to carry him and his Companion along with them in the s.h.i.+p; to which they contented, and took them into the s.h.i.+p, and it pleas'd G.o.d to send them a fair Wind, which, in a short time, carried them to the Isle which they desir'd. There they landed, and went into the City; and _Asal_'s Friends came all about him, and he gave 'em an account of _Hai Ebn Yokdhan,_ and his manner of living; so that People flock'd to him from every side, and admir'd and reverenc'd him. Then _Asal_ told him that this Sect was superiour to all other sorts of Men in Knowledge and Sagacity; and that if he could not work upon them, there were much lesser Hopes of doing any Good upon the Vulgar.

-- 115. Now _Salaman_ (_Asal_'s Friend, who we told you chose Conversation, rather than Solitude and Retirement, which he judg'd unlawful) was Prince and Sovereign of this Island. So _Hai Ebn Yokdhan_ began to teach them, and explain the Mysteries of Wisdom to them; but so soon as e'er he began to raise his Discourse above External Things a little, and to inculcate that, the contrary whereof had been settled, and deeply rooted in their Minds; they began to withdraw themselves from him, and their Minds had an Abhorrence for what he spake. And though they carried themselves civilly to him, both because he was a Stranger, and out of the Observance which they thought due to their Friend _Asal_, 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 Appet.i.tes were their G.o.d, 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; G.o.d 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 compa.s.s'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 G.o.d, so that they had no fear of _that Day in which both their Hearts and Eyes shall be turn'd round_[31]; he was fully satisfied, that it was to no purpose to speak to them plainly, neither that it was expedient any Works should be enjoin'd them beyond this Measure; and that the greatest Benefit which accru'd to the common sort of Men by the Law, was wholly plac'd in Relation to Things of this World, _viz_. that they might be in a comfortable way of Living, and that no Man might invade another's Property; and that there was but here and there one that attain'd to Happiness hereafter; namely, such an one as made it his Business in this World to provide for another, and took due care about it, and was a Believer: But that h.e.l.l 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 l.u.s.t, 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 G.o.d 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 G.o.d's way of dealing with those which were gone before, and that there is no Change in his way. Whereupon returning to _Salaman_ and his Friends, he begg'd their Pardon for what he had said to them, and desir'd to be excus'd, and told them that he was of the same Opinion with them, and went on in the same way, and persuaded them to stick firmly to their Resolution of keeping within the Bounds of the Law, and the Performance of the External Rites, and that they should not much dive into the Things that did not concern them: and that in doubtful Things they should give Credit, and yield their a.s.sent readily; and that they should abstain from novel Opinions, and from their Appet.i.tes, 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 princ.i.p.ally caution'd them against. For both he and his Friend _Asal_ knew that this tractable, but defective sort of Men, had no other way in the World to escape, but only by this means; and that if they should be rais'd above this to curious Speculations, it would be worse with them, and they would not be able to attain to the Degree of the Blessed, but would fluctuate and be toss'd up and down, and make a bad End. But on the contrary, if they continu'd in that State in which they were till Death overtook them, they should be happy, and stand on the right Hand: But as for those that out-went them, they should also take place of them, and that they should be the next.

-- 119. So they took their leave and left them, and sought for an Opportunity of returning to their Island, till it pleas'd G.o.d to help them to a Convenience of pa.s.sing. And _Hal Ebn Yokdhan_ endeavour'd to attain to his lofty Station, by the same means he had sought it at first, till he recover'd it; and _Asal_ followed his Steps, till he came near him, or wanted but very little of it; and thus they continued serving G.o.d in this Island till they died.

-- 120. And this is that (G.o.d a.s.sist thee and us by his Spirit) which we have receiv'd of the History of _Hai Ebn Yokdhan, Asal_ and _Salaman_; 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 G.o.d, 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 pa.s.s 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 G.o.d 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 G.o.d be upon thee_,

_Praise, be to G.o.d alone_.

_The End_.

FOOTNOTES:

[Footnote 18: p .14. Sect. 6. Those who affirm that _Hai Ebn Yokdhan_ was produced in that Island without Father or Mother--_The having our Philosopher hatch'd after this manner, is a contrivance of_ Avicen's, _who wrote this Story first, and from whom our Author has taken a great part of it. He was of Opinion that such a Formation was possible; tho'

there having never been any such thing, is a sufficient Demonstration of the Impossibility of it; for since the Creation of the World the Celestial Bodies have had time enough to exert the utmost of their Power, and shed their Influence in order to such a Production, which they having never so much as attempted yet, amongst all the variety of their Operations, plainly shew us that it is not in their power. But we must give Philosophers leave sometimes to go beyond Demonstration. 'Tis observable, that our Author says nothing of the matter, but leaves it as he found it_.]

[Footnote 19: G.o.d made Man after his own Image--_These Words are quoted by our Author for the Words of_ Mahomet, _though they do indeed Belong to_ Moses, _but we must know that_ Mahomet _was well acquainted with the Jews from whom he learned not only some Expressions us'd in the Bible, but a great part of the History of it; which he has mangled and crowded, after a confus'd manner, into his_ Alcoran.]

[Footnote 20: Alcoran, _Chap. Alkesas_.]

[Footnote 21: _Our Philosophers imitating the Heavenly Bodies in their Circular Motion, would seem indeed extreamly ridiculous, but that we are to consider that the Mahometans have a superst.i.tious Custom of going several times round the Cave of_ Meccah, _when they go thither on Pilgrimage, and look upon it as a very necessary part of their Duty. Now our Author having resolved to bring his Philosopher as far at least as was possible for one in his Circ.u.mstances, in the Knowledge and Practice of all those things which the Mahometans account necessary, would not let him be ignorant of this Practice of moving round; but has brought it under this second sort of Imitation of the Heavenly Bodies. Now tho' our Philosopher may be excus'd for not going to the Temple at_ Meccah, _yet so great stress is laid upon it by the Mahometans, that_ Alhosain Al Hallagi Ben Mansour, _was, in the 309th Year of the_ Hegira _(of Christ_921) _condemn'd to dye by the_ Vizier Alhumed, _who p.r.o.nounc'd Sentence upon him, having first advis'd with the Imaums and Doctors, for having a.s.serted, that in case a Man had A Desire to go on Pilgrimage to_ Meccah, _and could not; it would be sufficient, if he set apart any clean Room of his House for that purpose, and went round about it, and perform'd in it at the same time when the Pilgrims are at_ Meccah, _the same things which they do there, and then fed and cloath'd_ 30 _Orphans, and gave to each of them seven pieces of Silver. For which Heterodox Position he receiv'd a thousand Stripes, without so much as sighing or groaning, and had first one Hand cut off, and then both his Feet, and then the other Hand, then he was kill'd and burnt, and his Ashes thrown into the_ River Tigris, _and his Head set upon a Pole in the City of_ Bagdad. _See_ Abulpharagius. p. 287.]

[Footnote 22: _Alcoran_.]

[Footnote 23: _Because Words borrowed from and us'd about sensible and material Things, would lead Men into Mistakes, when us'd to explain things Spiritual, if they be taken in a literal Sense_. See -- 85.]

[Footnote 24: _The Author means_, the nearest Approach to G.o.d.]

[Footnote 25: _As the Author his in the three foregoing Sections describ'd the Condition of those glorified Spirits, who continually enjoy the Beatifick Vision; so in this he describes the miserable State of those who are deprived of it,_ i.e. _the d.a.m.n'd_.]

[Footnote 26: _I have omitted the following Pa.s.sage, because I could not well tell how to make it intelligible; the meaning of it in gross, is still to express the miserable Condition, and horrible Confusion of those Spirits which are separated from the_ Vision of G.o.d. _However, I shall set it down in_ Latin _out of Mr_. Poc.o.c.k's _Translation_. Et ferris discindi inter repellendum & attrabendum; vidit etiam hic alias Essentias, praeter istas, quae cruciabantur, quae apparebant & deinde evanescebant, & connexae erant & c.u.m dissolvebantur; & hic se cohibuit illasque bene perpendit & vidit ingentes terrores, & negotia magna, & turbam occupatam, & operationem, efficacem, & complanationem, & inflationem, & productionem, & destructionem. _The particulars of this Pa.s.sage, would be best explain'd by the Commentators upon the_ Alcoran, _which I have no Opportunity of consulting_.]

[Footnote 27: Alcoran, _Chap._ 81, _and_ 101.]

[Footnote 28: _The Arabick Words_, Watathabaka indaho' 'Imekoul w'almenkoul _signify_, And that which was understood agreed with that which was copied. _But because that way of expressing it is obscure, I have chose rather to leave the Arabick Word, and express the Sense, which is this_. Hai Ebn Yokdhan, _having no Advantages of Education, had acquir'd all his Knowledge by singular Industry and Application, till at last he attain'd to the Vision of G.o.d himself, by which means he saw all things relating to a future State_, viz. _by beholding in G.o.d the Architypal Ideas, of which all things created, and whatsoever is reveal'd to us, are suppos'd to be Copies. Now_ Asal, _by conversing with him, found, that the_ Mekoul, _i.e. what_ Hai Ebn Yokdhan _saw by this sort of Speculation; and the_ Menkoul, _i.e. what_ Asal _had learn'd out of the_ Alcoran, _and the Tradition of the Prophets_, did exactly answer one the other, as a Copy does its Original.]

[Footnote 29: _Mahomet_.]

[Footnote 30: _Alcoran, Chap_. 2 and 83.]

[Footnote 31: _This is an Expression taken out of the_ Alcoran, _and is design'd to express the Confusion which the Wicked shall be in at the Day of Judgment_.]

[Footnote 32: _Alcoran, Chap._ 24 and 19.]

APPENDIX.

In which the

AUTHOR'S NOTION concerning the Possibility of a Man's attaining to the true Knowledge of G.o.d, and Things necessary to Salvation, without the Use of external Means, is briefly consider'd.

By SIMON OCKLEY, M.A. _Vicar of_ Swanesey _in_ Cambridgs.h.i.+re.

_LONDON_, Printed in the Year, 1708.

[Ill.u.s.tration 8]

THE CONTENTS