VDs bd
bat70-383
ARTES
1837
SCIENTIA
VERITAS
LIBRARY
OF THE
UNIVERSITY OF MICHIGAN
PLURIBUS UNUM
TUEBOR
SI-QUÆRIS-PENINSULAM-AMŒNAM.
CIRCUMSPICE
GIFT OF
REGENT LLHUBBARD
Hubbard
jetp.)
#mag. Vey.
B
753
.I5.
2.
H 4
17/1
1796
Ibn Tufayl, Muhammad ibn Abd
al-Malik.
Philosophus. Autooidactus: or
TRTUNA
Avicen
وسرير
the Life of Hai Ebn Yokdhan
MOLTRA
D. O. M.
Averroes
Dei enim Invifibilia condito
Mundo manifesta fiunt
Printed by Edm. Porvell in Blackfriars
The Improvement of
HUMAN REASON,
Exhibited in the LIFE of
Hai Ebn Yokdhan :
Written in Arabick above 500 Years
ago, by Abu Jaafar Ebn Tophail.
In which is demonftrated
By what Methods one may, by the meer
Light of Nature, attain the Knowledg
of things Natural and Supernatural;
more particularly the Knowledg of GOD,
and the Affairs of another Life.
Illuftrated with proper FIGURES.
Newly Tranflatad from the Original Arabick,
by SIMON OCKLEY, A. M. Vicar of
Swavefcy, in Cambridgfhire.
With an APPENDIX,
In which the Poffibility of Man's attain-
ing the True Knowledg of GOD, and
Things neceffary to Salvation, without
Instruction, is briefly confider'd.
LONDON:
Printed for : Bay at the East End of the Inner-
Walk of Exeter Change. 1711.
To the Reverend
Mr. Edward Pococke,
Rector of
MINAL, in Wiltshire.
Reverend SIR,
H
AI Ebn Yokdhan re-
turns to you again, in
a Dress different from
that which you fent him out in.
Wherever be comes, he acknow-
ledges you for his firſt and beſt
Mafter; and confeffes, that his
being put in a Capacity to travel
thro' Europe, is owing to your
Hand
The Dedication.
Hand. I could not in Equity ſend
him to any other Perfon, you
being the fole Proprietor. And
as your Learning enables you to
do him fuftice, Jo your Candor
will incline you to pardon what
is by me done amifs. Both which
Qualifications you enjoy, as a Pa-
ternal Inheritance, defcending from
the Reverend and Learned Dr.
Pococke, the Glory and Orna-
・ment of our Age and Nation.
Whofe Memory I much reverence,
and how much I acknowledge my
felf indebted to him for his Learn-
ed Works, I thought I could no
way exprefs better, than by ta
king fome Opportunity to pay my
Refpects to you, Sir, the worthy
Son of So great a Father. And
ng
The Dedication.
no fitter Bearer than Hai Ebn
Yokdhan, with whofe Character
and Language you are so well
acquainted, and to whom you have
long ago ſhown ſo great a Reſpect,
that I bave no reaſon to fear but
be will be welcome.
I am,
SIR,
Your most Humble Servant,
Simon Ockley.
In few Days will be publish'd,
HE Conqueft of Syria, Perfia,
Τ' and Egypt, by the Saracens.
Con-
taining the Lives of Abubeker, Omar,
and Othman. The immediate Succeffors
of Mahomet. Illuftrating the Religi-
on, Rites, Cuftoms, and manner of Liv-
ing of that Warlike People. Alfo an
Account of their moſt remarkable Battels,
Sieges; particularly thoſe of Aleppo, Anti-
och, Damafcus, Alexandria, and Jerufalem.
Collected from the moft Authentick Ara-
bick Authors; eſpecially Manuſcripts, not
hitherto publiſh'd in any European Lan-
guage. By Simon Ockley, M. A. and Vi-
car of Sawvefey in Cambridgfbire.
1
Sold by R. Knaplock in St. Paul's Church-
yard. J. Sprint in Little Britain. B. Lin-
tot in Fleet-ftreet. R. Smith in Cornhill, and
Kound in Exchange-Alley.,
THE
PREFACE.
W
HEN Mr. Pococke firſt publiſh'd
this Arabick Author with his
accurate Latin Verfion, Anno
1671. Dr. Pococke his Father, that late emi-
nent Profeſſor of the Oriental Languages in
the Univerſity of Oxford, prefix'd a Pre-
face to it; in which he tells us, that he has
good Reaſon to think, that this Author
was contemporary with Averroes, who died
very ancient in the Year of the Hegjra 595,
which is coincident with the 1198th Year
of our Lord; according to which Account,
the Author liv'd ſomething above five hun
dred Years ago.
He liv'd in Spain, as appears from one or
two Paſſages in this Book. He wrote fome
other Pieces, which are not come to our
Hands. This has been very well receiv'd
in the Eaſt; one Argument of which is,
that it has been tranflated by R. Mofes
Nar-
PREFACE.
Narbonenfis into Hebrew, and illuftrated
with a large Commentary. The Defign
of the Author is to fhew, how Human
Capacity, unaffifted by any External Help,
may, by due Application, attain to the
Knowledge of Natural Things, and fo by
Degrees find out its Dependance upon a
Superior Being, the Immortality of the
Soul, and all things neceffary to Salvation.
How well he has fucceeded in this At-
tempt, I leave to the Reader to judge. 'Tis
certain, that he was a Man of Parts and ve-
ry good Learning, confidering the Age he
liv'd in, and the way of ftudying in thofe
Times. There are a great many lively
Stroaks in it; and I doubt not but a judici-
ous Reader will find his Account in the Pe-
rufal of it.
I was not willing (though importun'd)
to undertake the tranſlating it into English,
becauſe I was inform'd that it had been
done twice already; once by Dr. Ashwell,
another time by the Quakers, who imagin'd
that there was fomething in it that favour-
ed their Enthufiaftick Notions. However,
taking it for granted, that both thefe
Tranflations were not made out of the
Original Arabick, but out of the Latin; I
did not queſtion but they had miſtaken the
Senſe of the Author in many places. Be-
fides, obſerving that a great many of my
Friends whom I had a defire to oblige, and
other
#
PREFAC E.
other Perſons whom I would willingly in-
cline to a more favourable Opinion of Ara-
bick Learning, had not feen this Book; and
withal, hoping that I might add ſomething
by way of Annotation or Appendix, which
would not be altogether uſeleſs; I at laſt
ventur'd to tranflate it a-new.
I have here and there added a Note.,
in which there is an account given of ſome
great Man, fome Cuſtom of the Maho-
metans explain'd, or fomething of that
Nature, which I hope will not be unac-
ceptable. And left any Perfon fhould
through miſtake, make any ill ufe of it, i
have fubjoin'd an Appendix, the Defign
of which the Reader may fee in its proper
place.
I
SIMON OCKLEY.
To
The Bookfeller to the Reader.
W
Hen I first undertook the Publication
of this English Translation, I thought
it would not be amifs to preſent the World with
a Specimen of it first. But fince the Intro-
duction is fuch, that the Reader can
more by it give a Guess at what is contain'd in
the Book it felf, than a Man can judge of his En
tertainment by ſeeing the Cloath laid; I have
thought it neceffary to give him a Bill of Fare.
no
The Defign of the Author (who was a Maho-
metan Philofopher) is to ſhew how Humane Rea-
fon may, by Obfervation and Experience, arrive
at the Knowledge of Natural Things, and from
thence to Supernatural; particularly the Know
ledge of God and a Future State, And in order
to this, he fuppofes a Perfon brought up by him-
Self, where he was altogether deftitute of any
Inftruction, but what he could get from his own
Obfervation.
He lays the Scene in fome Fortunate Iſland,
fituate under the Equinoctial; where he suppo
fes this Philofopher, either to have been bred
(according to Avicen's Hypothefis, who con-
ceiv'd a Poffibility of a Man's being form'd by
the Influence of the Planets upon Matter rightly
difpofed) without either Father or Mother
elfe expos'd in his Infancy, and providentially
fuckled by a Roe. Not that our Author believ'd
Any fuch matter, but only having defign'd to
; on
con-
The Bookfeller to the Reader
contrive a convenient place for his Philofopher,
ſo as to leave him to Reaſon by himſelf, and make
his Obfervations without any Guide. In which
Relation, he propoſes both theſe ways, without
Speaking one Word in favour of either.
Then he fhews by what Steps and Degrees he
advanc'd in the Knowledge of Natural Things,
till at last he perceiv'd the Neceffity of acknow-
ledging an Infinite, Eternal, Wife Creator, and
alfo the Immateriality and Immortality of his
own Soul, and that its Happiness confifted only
in a continued Conjunction with this fupream
Being.
The Matter of this Book is curious, and full
of ufeful Theorems; he makes most use of the
Peripatetick Philofophy, which he feems to have
well understood; it must be confefs'd indeed,
that when he comes to talk of the Union with
God, &c. (as in the Introduction) there are
fome Enthufiaftick Notions, which are par-
ticularly confider'd and refuted by the Editor
in his Appendix.
Whofe Defign in publishing this Tranflation,
was to give those who are as yet unacquainted
with it, a Taste of the Acumen and Genius of
the Arabian Philofophers, and to excite young
Scholars to the reading of thofe Authors, which,
through a groundless Conceit of their Imperti
nence and Ignorance, have been too long neg-
lected.
And
The Bookfeller to the Reader.
And tho' we do not pretend to any Discoveries
in this Book, efpecially at this time of Day,
when all parts of Learning are cultivated
with ſo much Exactness; yet we hope that it
will not be altogether unacceptable to the cus
rious Reader, to know what the state of Learning
was among the Arabs, five hundred Years fince.
And if what we shall here communicate, fhall
feem little in refpect of the Discoveries of this
difcerning Age; yet we are confident, that any
European, who shall compare the Learning in
this Book, with what was publish'd by any of
his own Country-men at that time, will find
himself oblig'd in Confcience to give our Author
fair Quarter.
Abu
Abu Faaphar Ebn Tophail's
INTRODUCTION
To the LIFE of
Hai Ebn Yokdhan.
* In the Name of the most Merciful God.
B
LESSED be the Almighty and Eter-
nal, the Infinitely Wife and Merci-
ful God, † who hath taught us the Uſe of the
Pen; who out of his great Goodneſs to
*
In the Name, &c.] This is the uſual Form with which the
Mahometans begin all their Writings, Books and Epiftles. E
very Chapter in the Alcoran begnis ſo, and all their Authors
have followed this way ever fince. The Eastern Chriftians, to di-
ftinguish themselves from the Mahometans, begin their Writings
with Bifmi'labi Wa'libni, c. In the Name of the Father,
and of the Son, and of the Holy Ghoſt, One God: and ſo do
the Ethiopians. We here in England obſerve ſomething like
this in Wills, where the uſual Form is, In the Name of God,
Amen.
†Thefe words, [Who hath taught us the Uſe of the Pen ;
who hath taught Man what he did not know,] are taken out
of the XCVI. Chapter of the Alcoran, according to thofe Editi
ons of it which are now in ufe: but Joannes Andreas Maurus,
(who was Alfaqui, or chief Doctor of the Moors in Sciatinia, in
the Kingdom of Valentia in Spain, and afterwards converted to
the Chriftian Religion in the Year of our Lord 1487.) fays, that
it is the first Chapter that was written of all the Alcoran. But
be that how it will, we may from hence, and infinite other places,
obferve the strange way which thefe Eastern Writers bave of Quo-
ting the Alcoran; for they intermix thofe Expreffions which they
take out of it with their own words, without giving the Reader
the leaft Notice of Hint whence they had them, or where to find
them.
A
Man
2
Abu Jaaphar Ebn Tophail's
Mankind, has made him understand Things
which he did not know. I praiſe him for his
excellent Gifts, and give him thanks for
his continu'd Benefits, * and I teſtify that
there is but One God, and that he has no
Partner; and that MAHOME T is his
Servant and Apoſtle, endu'd with an excel-
lent Spirit, and Maſter of convincing De-
monftration, and a victorious Sword: the
Bleffing of God be upon him, and his Com-
panions, (Men of great Thoughts, and vaſt
Underſtandings,) and upon all his Follow-
ers, to the End of the World.
You ask'd me, Dear Friend, (God pre-
ſerve you for ever, and make you Parta-
ker of everlaſting Happinefs) to commu-
nicate to you what I knew concerning the
Myſteries of the Eaſtern Philoſophy, men-
tion'd by the || Learned Avicenna: Now
you muſt underſtand, that whoever defigns
·
*And I teftify, c.] After he had testified the Unity of the
Godhead, he immediately adds La Sharica Leho, That he has
no Partner. These words frequently occur in the Alcoran, and
are particularly levell d against the Chriftians, which Mahomet.
frequently calls Mufhricoun, i. e. Affociantes, Joyning Part-
cers with God, because they acknowledge the Divinity of our
Bleſſed Saviour.
†The whole Mahometan Creed confifts only of these two Ar-
ticles. 1. There is no God but God, [i. e. There is but One
God] and 2. Mahomet is his Apoſtle. A very short Creed, but
their Explications of it, make amends for its fhortnefs. The Rea-
der may jee a Paraphraſe of it out of Algazali, in Dr. Pocock's
Specimen Hiftoriæ Arabum. p. 274.
|| The Learned Avicenna] This great Man was born in Bo-
chara, a City famous for the Birth of a great many very Learned
to
INTRODUCTION.
3
to attain to a clear and diftin&t Knowledge,
muſt be diligent in the fearch of it. In-
deed your requeft gave me a noble turn of
Thought, and brought me to the under-
ſtanding of what I never knew before; nay,
it advanc'd me to fuch an elevation, as no
Tongue, how eloquent foever, is able to
exprefs; and the reafon is, becaufe 'tis of
a quite different nature and kind from the
Things of this World; only this there is
in it, that whoever has attain'd to any de
gree of it, is fo mightily affected with Joy
Men; it lyes in 96 Degrees, and 50 Minutes of Longitude,reckon.
ing from the Fortunate Islands, and 39 Degrees and 50 Minutes
of Northern Latitude. A pleafant place, and full of good Build-
ings, having without the City a great many Fields and Gardens,
round about which there is a great Wall of XII Parafanga, or
36 Miles long, which encompaſſes both the Fields and the City.
Abulphed. Golius's Noves upon Alferganus. Thus much con
cerning the Place of his Nativity; he was born in the Year of
the Hegira 370. which is about the 980 Year of Chri§. He was
indeed a prodigious Scholar; he had learn'd the Alcoran, and
was well initiated into Human Learning before he was Ten years
old; then he ftudied Logick and Arithmetick,and read over Euclid
without any help, only his Master fhow'd him how to demonstrate
the first five or fix Propofitions; Then he read Ptolemy's Alma-
geft, and afterwards a great many Medicinal Books; and all
this before he was fixteen years old. He was not only a great Phi-
lofopher and Phyfician, but an excellent Philologer and Poet. A-
mongst other of his Learned Works, he a rote an Arabick Lexicon 5
but it is loft. Befides all this, he was a Vizier, and met with
a great many Troubles, which nevertheleſs did not abate his inde-
fatigable Industry. The Soldiers once mutiny'd, and broke open
his Houfe, and carry'd him to Priſon, and would fain have per-
fwaded the Sultan Shemfoddaulah to have put him to Death a
which he refufing, was forc'd to Banish him. After a Life (pens
in Study and Troubles,having written more Learned Books than be.
liv'd Years, he died, Aged 58 Tears.
A 2
Plea-
4
Abu Jaaphar Ebn Tophail's
Pleaſure, and Exultation, that 'tis im-
poffible for him to conceal his fenſe of it,
but he is forc❞d to utter fome general Ex-
preffions, fince he cannot be particular.
Now if a Man, who has not been poliſh'd
by good Education, happens to attain to
that ftate, he runs out into ftrange Expref-
fions, and fpeaks he knows not what; fo
that one of this fort of Men, when in that
ftate, cry'd out, Praise be to me! How
wonderful am I! Another faid, I am
Truth! Another, That he was God. || Abu
*
* Subbbéni, Praise be to me] Which is an expreffion never
us'd but when they (peak of God.
I am Truth] Or, I am the True God. For the Arabick
nord Alhákko ſignifies both, and is very often us'd for one of
the Names or Attributes of God. Kamus. Dr. Pocock. Speci-
men pag. 268.
il Abu Hamed Algazâli] What Abu Hamed Algazâli thought
concerning thofe Men a ho were fo wild and Enthufiaftick as to
ufe fuch extravagant expreffions, appears plainly from those words
of bis quoted by Dr. Pocock in his Specimen p-267. where he
fays, People ran on to fuch a degree, (of madness you may
"be fure) as to pretend to an Union with God, and a fight
"of him without the interpofition of any Veil, and fami-
liarly difcourfe with him. And a little after, which fort
"of Speeches have occafion'd great mifchiefs among the
common People; fo that fome Country Fellows laying a-
"fide their Husbandry, have pretended to the fame things:
"for Men are naturally pleas'd with fuch difcourfes, as
"give them a liberty to neglect their bufinefs, and with-
"al promiſe them purity of Mind, and the attainment of
frange degrees and proprieties. Now the moft ftupid
Wretches in Nature may pretend to this, and have in
"their Mouths fu-h falfe and deceitful expreffions. And
"if any one denies what they fay, they immediately tell
you, that this Unbelief of youxs proceeds from Learning
"and Logick: and that Learning is a Veil, and Logick, La-
bour of the brain, but that theſe things which they af-
Hamed
INTRODUCTION.
5
Hamed Algazâli, when he had attain'd to
it, expreſs'd himſelf thus,
'Twas what it was, 'tis not to be exprefs'd;
Enquire no further, but conceive the best.
But he was a Man that had good Learning,
and was well vers'd in the Sciences. What
† Avenpace ſays at the end of his Dif
courfe concerning the UNION, is
worth your Obferving; There he, fays
That 'twill appear plainly to any one that un-
derstands the defign of his Book, that that de-
gree is not attainable by the means of those
Sciences which were then in use; but that he
attain'd to what he knew, by being altogether
"firm, are diſcovered only inwardly the by the Light of
"the TRUTH. And this which they affirm, has spread
"it felf through a great many Countries, and produc'd a
great deal of Mifchief. Thus far Algazâli. Flow exactly
this answers the wild extravagancies of our Enthufiafts, let
themſelves Fudge And withal I would have them from hence
Learn the Modesty not to pretend to be the first after the Apofties
who had endeavour'd to turn Men from Darkness to LIGHT,
fince they lee so many worthy Persons among the Mahometans
gone before them.
† Avenpace] This Author is oftentimes quoted by the Name
of Ebn'olfaveg; he was accounted a Philofopher of great Inge-
nuity and Fudgment. Maimonides, in his Epistle to R. Samuel
Aben Tybbon, gives him a great Character. Abu'l Hafen Ali,
who collected all his Works, and reduced them into One Volume,
prefers bim before all the Mahometan Philofophers whatsoever.
He was famous for his Poetry as well as Philoſophy; he died young,
being poison'd at Fez, in the Tear of the Hegira 533. i.e. of
Christ, 1138, or 39. others in the Year 525. which answers to
1131. Most of his Works are imperfect. See Dr. Pococks Elen-
chus Scriptorum prefix'd to the Arabick Edition of this Book.
A 3
abr
6 Abu Jaaphar Ebn Trophail's
abstracted from any thing which he had been
acquainted with before; and that he was fur-
nijh'd with other Notions altogether indepen-
dent upon matter, and of too noble a nature
to be any way attributed to the Natural Life,
but were peculiar to the Bleſſed, and which
upon that account we may call Divine Pro-
prieties, which God (whofe Name be prais❜d)
bestows upon fuch of his Servants as he
pleaſes.
Now this degree which this Author men-
tions, is attainable by Speculative Know-
ledge, (nor is it to be doubted but that he had
reach'd it himself;) but not that which we
have juſt now mention'd, which notwith-
ftanding is not fo much different from it in
kind as in degree: for in that which I men-
tion'd there are no Difcoveries made which
contradict thofe which this Author means;
but the difference confifts in this, viz. that
in our way there is a gi cater degree ofClear-
nefs and Perfpicuity than there is in the
other: for in this we apprehend things by
the help of fomething, which we cannot
properly call a Power; nor indeed will any
of thoſe words, which are either us'd in
common diſcourſe, or occur in the Writings
of the Learned, ferve to exprefs That, by
which this fort of Perception do's appre-
hend.
This degree, which I have already men-
tion'd, (and which perhaps I ſhould never
have
INTRODUCTION.
*
have had any taſte of, if your requeſt had
not put me upon a farther fearch) is the
very fame thing which Avicenna means,
where he fays; Then when a Man's defires are
rais'd to a good pitch, and he is competently
well exercis'd in that way, there will appear to
him fome ſmall glimmerings of the Truth, as
it were flashes of Lightning, very delightful,
which just shine upon him, and then go out;
Then the more he exercises himself, the oftner
he'll perceive 'em, till at last he'll become fo
well acquainted with them, that they will oc-
cur to him spontaneously, without any exerciſe
at all; and then, as foon as he perceives any
thing, he applies himself to the Divine Ef-
fence, fo as to retain fome impreffion of it;
then fomething occurs to him on a ſudden,
whereby he begins to difcern the Truth in every
thing; till, through frequent exercife, he at laſt
attains to a perfect Tranquility; and that
which us'd to appear to him only by fits and
starts, becomes habitual; and that which was
only a glimmering before, a constant Light;
and he obtains a constant and steady Knowledge.
Thus far Avicenna. Befides, he has given
an account of thofe feveral fteps and de-
grees by which a Man is brought to this
perfection; till his Soul is like a polifh'd
Looking-glaſs, in which he beholds the
Truth: and then he ſwims in pleaſure, and
rejoyces exceedingly in his Mind, becauſe
of the impreffions of Truth which he per-
A 4
ceives
8
Abu Jaapbar Ebn Tophail's
ceives in it. When he is once attain'd thus
far, the next thing which employs him is,
that he fometimes looks towards Truth,
and ſometimes towards himself; and thus
he fluctuates between both, till he retires
from himſelf wholly, and looks only to-
ward the Divine Effence; and if he do's
at any time look towards his own Soul,
the only reafon is, becauſe that looks to-
wards God; and from thence arifes a perfect
Conjunction [with God.]
And according to this manner which he
has defcrib'd, he do's by no means allow
that this Taste is attain'd by way of Spe-
culation or Deduction of Confequences.
And that you may the more clearly ap-
prehend the difference between the per-
ception of thefe fort of Men, and thoſe
other; I fhall propoſe you a familiar in-
ftance, Suppoſe a Man born Blind, but
of quick Parts, and a good Capacity, a
tenacious Memory, and folid Judgment,
who had liv'd in the place of his Nativity,
till he had by the help of the reſt of his
Senfes, contracted an acquaintance with a
great many in the Neighbourhood, and
learn'd the feveral kinds of Animals, and
Things inanimate, and the Streets and
Houfes of the Town, fo as to go any
where about it without a Guide, and to
know fuch people as he met, and call
them by their names; and knew the
names
INTRODUCTION.
9
names of Colours, and the difference of
them by their defcriptions and defini-
tions; and after he and learn'd all this,
fhould have his Eyes open'd: Why, this
Man, when he walk'd about the Town,
would find every thing to be exactly a
greeable to thofe notions which he had
before; and that Colours were fuch as
he had before conceiv'd them to be, by
thoſe deſcriptions he had receiv'd: fo that
the difference between his apprehenfions
when blind, and thoſe which he would
have now his Eyes were opened, would
confift only in thefe two great Things,
one of which is a confequent of the o-
ther, viz. a greater Clearneſs, and extream
Delight. From whence 'tis plain, that the
condition of thofe Contemplators, who
have not yet attain'd to the UNION
[with GOD] is exactly like that of the
Blind Man; and the Notion which a
Blind Man has of Colours, by their de
fcription, anſwers to thofe things which
Avenpace faid were of too noble a nature
to be any ways attributed to the Natural Life,
and, which God bestows upon fuch his Ser-
vants as he pleafes. But the condition of
thoſe who have attain'd to the UNION,
*o whom God has given that which
* Tho' this instance will ferve to explain the meaning of the
Author, yet 'tis very improper, becaufe 'tis utterly impoffible to
give a Man that is born Blind, the least notion or idea of
Light or Colours.
I
10
Abu Jaaphar Ebn Tophail's
I told you could not be properly expreſs'd
by the word POWER, is that fecond
State of the Blind-man cur'd. Take no-
tice by the way, that our Similitude is
not exactly applicable in every cafe;
for there is very feldom any one found
that is born with his Eyes open, that
can attain to theſe things without any
help of Contemplation.
Now (my Dear Friend) I do not
here, when I fpeak of the Ideas of the
Contemplative, mean what they learn from
the Study of Phyficks; nor by the no-
tions of thoſe who have attain'd to the
UNION, what they learn from the Stu-
dý of Metaphyficks (for theſe two ways
of learning are vaftly different, and muſt
by no means be confounded.) But
what I mean by the Ideas of the
Contemplative is, what is attain'd by the
Study of Metaphyficks, of which kind is
that which Avenpace understood; and in
the apprehenfion of theſe things, this con-
dition is neceffarily requir'd, viz. that it
be manifeftly and clearly true; and then
there is a middle fort of Speculation,
between that, and thoſe who have
attain'd to the UNION who em-
ploy themſelves in theſe things with
greater perfpicuity and delight.
?
Now
INTRODUCTION
11
Now Avenpace blames all thoſe that
make any mention of this pleaſure which
is enjoy'd in the V NIO Ñ, before the
Vulgar; befides he ſaid, that it belong'd
to the imaginative Faculty; and promis'd
to write a Book about it, in which he
defign'd to give an account of the whole
matter, and deſcribe the condition of thoſe
who were fo happy as to attain it clearly
and perfpicuoufly; but we may anfwer
him with the Old Proverb, viz. Don't
Say a thing is sweet before you taste on't; for
he never was fo good as his word, nor
perform'd any thing like it. But 'tis pro-
bable that the reafon why he did not
was either becauſe he was ftreightned for
Time, being taken up with his Journey
to Wahran; or elfe, becauſe he was fenfi-
ble, that if he fhould undertake to give
a deſcription of that State, the Nature of
fuch a kind of Difcourfe, would unavoid-
ably have put him upon a neceffity of
1peaking fome things, which would ma-
nifeftly have reproach'd his own manner
of living, and contradicted thoſe Princi-
ples which he himſelf had elſewhere laid
down; in which he encourages Men to
heap up Riches, and propofes feveral
ways and means in order to the acquiring
them.
We have in this Difcourfe (as neceffity
requir'd) difgrefs'd fomething from the
main
2 Abu Jaaphar Ebn Tophail's
main Deſign of what you defir'd; it ap-
pears from what has been already faid,
that you muſt either mean, 1.
That I
fhould defcribe to you, what they fee and
tafte, who are fo happy as to enjoy the
UNION, (which is impoffible to be
deſcribed as it really is; and when any
one goes about to exprefs it, either
by Speech or Writing, he quite alters
the thing, and finks into the fpecula-
tive way. For when you once come to
cloath it with Letters and Words, it comes
nearer to the corporeal World, and does
by no means remain in the fame State that
it was in before; and the Significations of
thefe Words, which are uſed in the explain-
ing it, are quite alter'd; fo that it occa-
fions a great many real Miſtakes to ſome,
and makes others believe, that they are
miſtaken, when indeed they are not;
and the reafon of this is, becauſe it is a
thing of infinite Extent, comprehending
all things in it felf, but not comprehended
by any.) Or elfe the meaning of your Re-
queft muſt be this, that I fhould fhew you
after what manner they proceed, who
give themſelves to Contemplation. And
this (my good Friend) is a thing which is
capable of being exprefs'd both by Speech
and Writing; but 'tis as fcarce as old Gold,
eſpecially in this part of the World where
we live; for 'tis fo rare, that there's hard-
ly
INTRODUCTION. 13
ly one of a thouſand gets fo much as a fmat
tering of it; and of thoſe few, fcarce any,
have communicated any thing of what they
knew in that kind, but only by obfcure
Hints, and Innuendo's. Indeed the Ha-
nifitick Sect, and the Mahometan Religion,
doe forbid Men to dive too far into this
matter. Nor would I have you think,
that the Philoſophy which we find in the
Books of Ariftotle, and Alpharabius, and
†
*The Hanifitick Sect, and the Mahomet an Religion,] That
is, not only the Hanifitick Sect, but even the Mahometan Reli-
gian too, of which that Sect is a Branch, does forbid the over
curious enquiring into theſe abftruſe Matters. This Sect was a
very early one among the Mahometans, for it had its Name from
Abu Hanifah Al Nooman, who was born in the 80 year of
Hegira, or according to others in the 70. I must confefs
that it feems fomething odd, that he fhould mention that sect first,
and then the Mahometan Religion which includes it, and if it
had not been for the word Affhariyato, which, if I mistake not,
is never us'd to express any particular Sect, but fignifies a Religion,
or Law of God, Ifbould have understood thofe Words of the
Sect of Mahomet Ebn Edris Affhaphienfis. See Dr. Pocock's
Specimen p. 295. Or else the Hanifitick Sect and the Maho-
metan Religion may fignifie the fame thing, becauſe Abraham,
(whofe Religion the Mahometans pretend to follow) is called in
the Alcoran Hanif. Dr. Sike.
† Alpharabius,] Without Exception, the greatest of all the
Mahometan Philofophers, reckon'd by fome very near equal to
Ariftotle himſelf. Maimonides, in the Epiftle which I just
now mention'd, commends him highly; and tho' he allows´ Å-
vicenna a great share of Learning, and Acumen; yet be prefers
Alpharabius before him. Nay, Avicenna himself confeffes, that
when he had read over Ariftotle's Metaphyficks forty rimes, and
gotten them by heart; that he never understood them till be
happened upon Alpharabius's Expofition of them He wrote Books
of Rhetorick, Mufick, Logick, and all parts of Philofophy; and
bis Writings have been much efteemed, not only by Mahometars,
but Jews and Chriftians too. He was a Perfon of fingular Ab-
in
14
Abu Jaaphar Ebn Tophail's
་
in Avicenna's Book, which he calls Alſhepha;
does anfwer the end which you aim at,
nor have any of the Spanish Philofophers
writ fully and fatisfactorily about it.
Becauſe thoſe Scholars which were bred
in Spain, before the Knowledge of Lo-
gick and Philofophy was broach'd amongſt
them, ſpent their whole Lives in Mathe-
maticks, in which it muſt be allow'd, they
made a great Progrefs, but went no farther.
After them came a Generation of Men,
who apply'd themſelves more to the Art
of Reaſoning, in which they excell'd their
Predeceffors, yet not fo as to attain to true
Perfection. So that one of them ſaid,
'Tis hard the kinds of Knowledge are but two,
The One erroneous, the Other true.
The former profits nothing when 'tis gain'd,
The other's difficult to be attain'd.
ftinence and Continence,and a Defpifer of the things of this World.
He is call'd Alpharabius from Farab, the place of bis Birth,
which according to Abulpheda (who reckons his Longitude not
from the Fortunate Islands, but from the extremity of the Weftern
Continent of Africa) bas 88 deg. 30 min. of Longitude and 44
deg. of Northern Latitude. He died at Damafcus in the Tear
of the Hegira 339. that is, about the Year of Christ 950. when
be was about fourfcore Tears Old.
The Spanish Philofophers.] This is not to be underflood of
any Chriftians in Spain, but Mahometans; for the Moors Con-
quer'd a great part of Spain in the Ninety First Tear of the Hegi-
ra, which answers partly to the Tear of our Lord 710. After.
wards, as Learning grew up amongst the Eastern Mahometans;
it increased proportionably among the Western too, and they
had a great many Learned Men in Toledo and other Places. The
Author of this Book was a Spaniard, as appears from an Ex-
preffion towards the end of this Preface.
After
INTRODUCTION. is
After theſe came others, who ftill ad-
vanc'd further, and made nearer approach-
es to the Truth; among whom there was
one that had a fharper Wit, or truer no-
tions of things than Avenpace, but he was
too much taken up with Worldly Buſineſs,
and Died before he had time to open the
Treaſury of his Knowledge, fo that moſt
of thofe pieces of his which are extant,
are imperfect; particularly his Book about
the Soul, and his Tedbiro'lmotawahhid, i.e.
How a Man ought to manage himſelf that
leads a Solitary Life. So are his Logicks
and Phyficks. Thoſe Pieces of his which
are compleat, are only fhort Tracts and
fome occafional Letters. Nay, in his Epi-
ftle concerning the UNION, he himself con-
feffſes that he had wrote nothing compleat,
where he ſays, That it would require a great
deal of trouble and pains to express that clear-
ly which he had undertaken to prove; and,
that the method which he had made use of in
explaining himſelf, was not in many places fo
exact as it might have been; and, that he
defign'd, if he had time, to alter it. So much
for Avenpace, I for my part never faw
him, and as for his Contemporaries, they
were far inferiour to him, nor did I ever
fee any of their Works. Thoſe who are
now alive, are, either fuch as are ſtill ad-
vancing forwards, or elfe fuch as have left
off, without attaining to perfection; if
there
16
Abu Jaaphar Ebn Tophail's
there are any other, I know nothing of
them.
As to thoſe Works of Alpharabius which
are extant, they are moſt of them Logick.
There are a great many things very du-
bious in his Philofophical Works; for in
his Mellatolphadelah, i. e. The most excellent
Sect, he afferts exprefsly, that the Souls of
Wicked Men fball fuffer everlasting Punish-
ment; and yet fays as pofitively in his
Politicks that they fhall be diffolv'd and
annihilated, and that the Souls of the Per-
fect ſhall remain for ever. And then in
his Ethicks, fpeaking concerning the Hap-
pineſs of Man, he fays, that it is only in this
Life, and then adds, that whatſoever Peo-
ple talk of befides, is meer Whimfy and old
Wives Fables. A principle, which if be-
liev'd would make all Men defpair of
the Mercy of God, and puts the Good
and Evil both upon the fame Level, in
that it makes annihilation the common
end to them both. This is an Error not
to be pardon'd by any means, or made
amends for. Befides all this, he had a
mean Opinion of the Gift of Prophecy,
and faid that in his Judgment it did be-
long to the faculty of Imagination, and that
he prefer'd Philofophy before it; with a
great many other things of the like na-
ture, not neceſſary to be mention'd here.
As
INTRODUCTION. 17
As for the Books of Aristotle, Avicen-
na's Expofition of them in his Albepha
[i. e. Health] fupplies their Room, for he
trod in the fame fteps and was of the
fame Sect. In the beginning of that
Book, fays, that the Truth was in his
opinion different from what he had
there deliver'd, that he had written that
Book according to the Philofophy of the
Peripateticks; but thofe that would know
the Truth clearly, and without Obfcu-
rity, he refers to his Book, Of the East-
ern Philofophy. Now he that takes the
pains to compare his Alfhepha with what
Ariftotle has written, will find they a-
gree in moſt things, tho' in the Alfhepha
there are a great many things which
are not extant in any of thofe pieces
which we have of Aristotle. But if the
Reader, take the literal Senfe only, ei-
ther of the Albepha or Ariftotle, with
out penetrating into the hidden Senfe,
he will never attain to perfection, as
Avicenna himſelf obſerves in the Al-
Shepha.
* As for Algazâli, he often contradicts
himſelf, denying in one place what he af-
firm'd in another. He taxes the Philo-
*Algazâli.] He was an Eminent Philofopher, Born at Thûs
Famous City of Chorafan, in the Year of the Hegira 450. of
Chrift 1058. He died in the Year of the Hegira sos. of Christ
iii. Dr. Pocock's Elenchus Scriptor.
B
fophers
18
Abu Jaaphar Ebn Tophail's
fophers with Herefy, in his Book which
he calls Altehaphol, i:e. Deſtruction, becauſe
they deny the Refurrection of the Body,
and hold that Rewards and Puniſh-
ments in a Future State belong to the
Soul only. Then in the beginning of his
Almizân, i. e. The Balance, he affirms po-
fitively, that this is the Doctrine of the * Su-
phians, and that he was convinc'd of the
truth of it, after a great deal of Study and
Search. There are a great many fuch
† Herely.] In Arabick the word Káfara, fignifies to be
an Infidel, but they use it commonly as we do the word Herefy,
viz. when a Perſon holds any thing erroneous in Fundamentals,
tho' Orthodox in other points.
>
ز
* The Doctrine of the Suphians.] The Suphians are an En-
thufiaftick Sect amongst the Mahometans fomething like Quietiſts
and Quakers; thefe fet up a stricter fort of Difcipline, and pre-
tended to great Abstinence and Contempt of the World, and alfo to
a greater Familiarity and stricter Union with God than otherSets
they used a great many ſtrange and extravagant actions and utter
Blafphemous Expreffions. Al Hofain Al Hallâgi was eminent
amongst them about the Year of the Hegira 300. 'Twas he that
wrote in one of his Epistles, Bleffed is he that poffeffes the ſhi-
ning light, &c. and pretended that God dwelt in him. The
Learned among the Arabians are not agreed about the de-
rivation of the Word Sufi, Suphian. It feems not to be known
among them till about the 200 Year of the Hegira. The most pro-
bable Interpretation of it is from the Arabick word Suph, which
fignifies Wool, because those that followed this Sect refused to
wear silk, and Cloathed themselves only with Wool. Dr. Po-
cock and Golius follow this Interpretation; tho' the latter in his
Lexicon feems to doubt whether it is deriv'd from the Greek owçös
or from the Arabick Sûph. The Sultan of Perfia is often call'd
the Sophy, becauſe limaël the first Sultan of that Family
now in Perfia who began to Reign in the 605 Year of
the Hegira, that is of our Lord the 155, was of this Sect. viz.
Sufi, a Saphian
Contra-
INTRODUCTION.
19
Contradictions as theſe interfpers'd in his
Works; which he himſelf begs Pardon for
in the end of his Mizan Alamal [The Bal-.
lance of Mens Actions;] where he fays, that
there are Three forts of Opinions; 1. Such
as are common to the Vulgar, and agree-
able to their Notions of things. 2.
Such as we commonly make uſe of in
anfwering Queſtions propos'd to us.
3. Such private as a Man has to
himſelf, which none
none underſtand but
thoſe who think juft as he does. And
then he adds, that tho' there were no
more in what he had written than on-
ly this, viz. That it made a Man doubt
of thoſe things which he had imbib'd at
firſt, and help'd him to remove the pre-
judices of Education, that even that
were fufficient; becauſe, he that never
doubts will never weigh things aright, and
he that does not do that will never fee, but
remain in Blindneſs and Confufion.
Believe your Eyes, but still fufpect your
You'llneed no* Star-light, when the day appears.
Ears,
* The word which I have here rendred Starlight, is Zohal in
Arabick which fignifies Saturn. 'Tis a common way with
the Arabian Authors, when they intend to ſhew a vaſt diſpropor-
tion between things, to compare the greater to the Sun and the
Leffer to Saturn. The meaning of this Diftich is that there is as
much difference between what a Man knows by bearsay, or what
notions he imbibes in bis Education, and what he knows when he
comes to examin things, to the bottom, and know them experimen
tally, as there is beta een Twilight and Noonday.
B 2
The
20
Abu Jaaphar Ebn Tophail's
This is the account of his way of Philo-
fophizing, the greateft part of which is
ænigmatical and full of obfcurity, and
for that reaſon of no uſe to any but fuch
as throughly perceive and underſtand the
matter before, and then afterwards hear it
from him again, or at leaft fuch as are of
an excellent Capacity, and can apprehend a
thing from the leaft intimation. The fame
Author fays in his Aljawâhir [i. e. The Jewels}
that he had Books not fit to be communi-
cated, but to fuch only as were qualified to
read them, and that in them he had laid
down the Naked Truth; but none of them
ever came into Spain that we know of:
we have indeed had Books which fome
have imagin'd to be thoſe incommunicable
ones he ſpeaks of, but 'tis a miſtake, for
thofe are Almaâreph Alakliyah [Intellectual
notices] and the Alnaphchi wáltefwiyal [In-
flation and Equation] and befides thefe, a
Collection of feveral Queftions. But as for
thefe, tho' there are fome hints in them,
yet they contain nothing of particular uſe
to the clearing of things, but what you
may meet with in his other Books. There
are, 'tis true, in his Almekſad Alafna, ſome
things which are more profound than what
we meet with in the reſt of his Books, but
he expressly fays, that that Book is not
incommunicable; from whence it follows,
thofe
INTRODUCTION
21
thoſe Books which are come to our
hands are not thoſe incommunicable ones
which he means. Some have fancy'd that
there were fome great matters contain❜d in
that Diſcourſe of his, which is at the end
of his Mefchal [i. e. Cafement] (which Be-
lief of theirs, has plung'd them into inex-
tricable Difficulties where fpeaking of the
ſeveral forts of thoſe who are kept from
nearer Approaches,by the Brightneſs of the
radiation of the Divine light, and then of
thoſe who had attain'd to the UNION,
he fays of theſe later, That they apprehend-
ed fuch Attributes to belong to the Divine Ef
fence as were destructive of its Unity; from
whence it appear'd to them that he be-
liev'd a fort of Multiplicity in the God-
head, which is horrid Blafphemy. Now
I make no Queftion but that the worthy
Doctor Algazâli was one of thoſe which
attain'd to the utmoſt degree of Happineſs,
and to thoſe heights which are proper to
thoſe who enjoy the UNION; but as
for his fecret or incommunicable Books,
which contain the manner of Revelation,
they never came to my hands: and that
pitch of knowledge which I have attain'd
to, is owing to his other works and to
Avicenna, which I read and compar'd with
the Opinions of the preſent Philofophers,
till at length I came to the Knowledge
of the Truth. At firſt indeed, by way of
B 3
Enqui-
22
Abu Jaaphar Ebn Trophail's
Enquiry and Contemplation; but afterwards
I came to have a perfect ſenſe, and then
I found that I could fay fomething which
I could call my own. Now I was re-
folv'd that you fhould be the firft, to
whom I would Communicate what I
knew about theſe matters, both upon the
account of the Intimacy of our Friendship,
and your Candor and Integrity. Only ob-
ſerve, that my diſcovering to you the Ends
which I attain'd in this way, without prov-
ing the Principles to you firft, by which
thofe Ends are attain'd, will do you no
more Service, than any other Story which
you receive by tradition, or any thing
told you in general, of which you don't
know how to make a particular ap-
plication. Prefuming that
accept it kindly, not for any merit
of the Author, but upon the account of
our Friendship and Acquaintance; and I
heartily defire that you mayn't ftop here,
but afpire to a loftier degree: for this is
fo far from, being able to bring you to
thoſe heights, that is not fufficient to fave
you. Now I would lead you by the ſame
paths which I have walk'd in before you,
and make you ſteer by the fame Compafs,
till you arrive at the fame Point, and fee
with your own Eyes what I have feen be-
fore you, fo as not to take it on truft any
longer from me, but to experience it your
you will
felf
INTRODUCTION. 23
felf. But this is a matter which will
not only require confiderable Time,
but alſo that you are free and difingag'd
from all manner of Buſineſs, and follow
it clofe with great Application. And
if you are really in earneft, and fet a-
bout it heartily, you will rejoyce as one
that has Travelled all Night do's when
the Sun rifes upon him, and will receive
a Bleffing for your Labour, and take
delight in your Lord, and he will delight
in you. And for my own part, you will
find me, according to your own Hearts de-
fire, juft fuch an one as you could wiſh;
and I hope that I fhall lead you in the
right way, free from Evils and Dangers:
and really I perceive fome Glimmerings
now, by the help of which I fhall inflame
your Defire, and put you upon entring
this way, by telling you the Story of
Hai Ebn Tokdhan, and Afâl, and Salâman
(as Avicenna calls them) in which, thoſe
that underſtand themſelves right will find
matter of Improvement, and worthy their
Imitation.
B 4
THE
25
THE
HISTORY
I.
OF
Hai Ebn Yokdhan.
O
UR Anceſtors, of Happy Memory,
tell us, that there is an Ifland in
the Indian Ocean, fituate under the Equino-
Яtial, where Men come into the world fpon-
taneouſly without the help of Father and
Mother. This Iſland it ſeems, is bleft with
fuch a due Influence of the Sun, as to be
the moſt temperate and perfect of all places
in the Creation; tho' it must be confefs'd
that fuch an Affertion is contrary to the
Opinion of the moſt celebrated Philofophers
and Phyſicians, who affirm that the fourth
Climate is the moſt Temperate. Now if
the reaſon which they give for this Affer-
tion, viz. That these parts fituate under
the Equinoctial are not habitable; were drawn
from any Impediment from the Earth,
'tis allow'd that it would appear more pro-
bable;
26
Hai Ebn Yokdhan.
bable; but if the reafon be, becauſe of the
intenſe Heat (which is that which moft of
'em affign) 'tis abfolutely falfe, and the
contrary is prov'd by undeniable demonftra-
tion. For 'tis demonftrated in Natural
Philoſophy, that there is no other cauſe of
Heat than Motion, or elfe the Contact and
Light of Hot Bodies. "Tis alfo prov'd that
the Sun, in it felf, is not hot, nor par-
takes of any mix'd Quality: 'tis prov'd
moreover, that the thickeſt and ſmootheſt
Bodies receive Light in the greateſt de-
gree of perfection; and next to them,
the thicker which are not ſmooth, and
thoſe which are very thin receive
no Light at all. (This was firft demon-
ftrated by Avicenna, never mention'd
before by any of the Ancients.) From
thefe Premiſes, this Confequence will ne-
ceffarily follow, viz. That the Sun do's
not Communicate his Heat to the Earth,
after the fame manner as hot Bodies
heat thoſe other Bodies which are near
them; becaufe the Sun is not hot in it
felf. Nor can it be faid that the Earth is
heated by Motion, becauſe it ftands ftill,
and, and remains in the fame poſture, both
when the Sun fhines upon it, and when it
does not, and yet 'tis evident to Senſe,
that there is a vaft difference in it, in
reſpect of Heat and Cold, at thoſe feve-
ral
The Hiftory of
27
ral times. Nor does the Sun firſt heat the
Air, and fo the Earth; becauſe we may
obſerve in hot weather, that the Air which
is neareſt the Earth, is hotter by much
than that which is higher and more re-
mote. It remains therefore that the Sun
has no other way of heating the Earth but
by its Light,for Heat always follows Light,
fo that when its Beams are collected, as
in Burning-Glaffes for inftance, it fires
all before it. Now 'tis Demonftrated
in Mathematicks, that the Sun is a Spheri-
cal Body, and fo is the Earth; and that the
Sun is much greater than the Earth; and
that part of the Earth which is at all times
illuminated by the Sun is above half of it;
and that in that half which is illuminated,
the Light is moſt intenſe in the midſt; both
becauſe that part is the moſt remote from
Darkneſs, which is the Circumference
of the Circle, as alfo, becauſe it lies op-
poſite to more parts of the Sun: and that
thoſe parts which are neareſt the Circum-
ference of the Circle, have lefs Light; and
fo gradually, till the Circumference of the
Circle, which encompaffes the illuminated
part of the Earth, ends in Darkneſs.
§
2. Now that is the Center of the
Circle of Light, where the Sun is Verti-
cal to the Inhabitants, and then in that
place, the Heat is moſt extreamly intenſe;
and
28
Hai Ebn Yokdhan.
and fo thofe Countries are the coldeft,
where the Sun is fartheft from being Ver-
tical. And if there were any fuch place
where the Sun was always Vertical, it
muſt needs be extream hot. Now 'tis
demonftrated in Aftronomy, that the Sun
is Vertical twice a Year only, to thoſe
which live under the Equinoctial,viz. when
he enters into Aries and Libra; and all the
reft of the Year he declines from them,
fix months Northward, and fix months
Southward; and for that reafon they are
neither too hot nor too cold, but of a Mo-
derate Temper between both. There's
much more to be faid about this Ar-
gument, in order to the explaining it fully,
but it is not fuitable to our purpoſe; I
have only hinted it to you, becauſe it helps
the Story a little, and makes it fomething
more probable that a Man may be form'd
without the help of Father and Mother
;
and there are fome which affirm pofitive-
ly that Hai Ebn Tokdan was fo, others de-
ny it, and tell the Story thus:
§. 3. They fay, that there lay, not far
from this our Iſland, another Great Iſland
very fertile and well peopled; which was
then govern'd by a Prince of a Proud and
Jealous Difpofition: he had a Sifter of
exquifite Beauty, which he confin'd and
reftrain'd from Marriage, becauſe he could
not
p. 29,
The Hiftory of
29
not match her to one fuitable to her quality.
He had a near Relation whoſe Name was
Tokdhân, that courted this Princefs, and
Married her privately, according to the
Rites of Matrimony then in ufe among
them: it was not long before fhe prov'd
with Child, and was brought to Bed of a
Son; and being afraid that it ſhould be
diſcovered, fhe took him in the Even-
ing, and when fhe had Suckled him fhe
put him into a little Ark which ſhe cloſed
up faſt, and fo Conveys him to the Sea
fhore, with fome of her Servants and
Friends as fhe could truft; and there
with an Heart equally affected with Love
and Fear, fhe takes her laft leave of him
in theſe Words, O God, thou form'dst this
Child out of nothing, and didft Cherish him
in the Dark receffes of my Womb, till he was
compleat in all his parts; I, fearing the Cru-
elty of a Proud and unjust King, commit him to
thy Goodness, hoping that thou who art infinitely
merciful, will be pleas'd by thy gracious Pro-
vidence to protect him, and never leave him
deftitute of thy Care.
§.4. Then fhe fet him afloat, and that
very Night the Tide carried him afhore
on that Iſland we juſt now mention'd;
it fortun'd that the Water being high, car-
ried the Ark a great way on fhore,
farther than it would have done at ano-
ther
30
Hai Ebn Yokdhan.
ther time, (for it rifes fo high but once a
Year) and caft the Ark into a little fhady
Grove, thick fet with Trees, a pleaſant
place, where he was fecured both from
Wind and Sun; when the Tide ebb'd, the
Ark was left there, and the Wind rifing
blew an heap of Sand together be
tween the Ark and the Sea, fufficient
to fecure him from any future danger of
fuch another Flood.
§. 5. The Violence of the Waves had
loofned the Joints of the Ark; the Boy
was Hungry and Cry'd. It happen'd for-
tunately at that Juncture of time, that
a Roe wandring about the Ifland in
ſearch of her Fawn, which ftraying
was devoured by an Eagle, heard
the Boy cry, and following the voice
(imagining it to have been her Fawn)
came up to the Ark, which fhe immediate-
ly attack'd, and what with her beating
it with her hoofs without, and the Boy's
ftruggling within, at laſt between 'em both
they loofned a board: as ſoon as fhe faw
him fhe fhew'd the fame natural Affection
to him as if he had been her own
Suckled him and took care of him. This
is the account which they give, who are not
willing to believe that a Man can be pro-
duced without Father or Mother.
§. 6. On
The Hiftory of
31
§. 6. On the other hand *, thoſe who
affirm that Hai Ebn Tokdhan was produced in
that Iſland without Father and Mother, tell
us, that in that Ifland, in a piece. of Low
ground, it chanc'd that a certain Maſs of
Earth was fo fermented in fome period
of Years, that the four qualities, viz.
Hot, Cold, Dry, Moist, were fo equally
mix'd, that none of 'em prevail'd over
the other; and that this Mafs was of a
very great Bulk, in which, fome parts
were better and more equally Temper'd
than others,and confequently fitter for Ge-
neration; the middle part efpecially
which came neareſt to the Temper of
Man's Body. This Matter being
in a fermentation, there arofe fome
Bubbles by reaſon of its viſcoufneſs, and
it chanc'd that in the midſt of it there
a. viſcous Subftance with a very
was
p. 14. Sect. 6. Thoſe who affirm that Hai Ebn Tokdhan was
produced in that Iſland without Father or Mother] The ba-
ving our Philofopher batch'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; the there having never been any fuch
thing, is a fufficient Demonftration of the Impoffibility of it; for
fince the Creation of the World the Celestial Bodies bave had time
enough to exert the utmost of their Power, and fbed their Influ
ence in order to fuch a Production, which they having never fo
much as attempted yet, amongst all the variety of their Operati-
ons, plainly fhew us that it is not in their power. But we must
give Philofophers leave fometimes to go beyond Demonftration.
"Tis obfervable, that our Author fays nothing of the matter, but
leaves it as he found it.
little
3 2
Hai Ebn Yokdhan.
*
little bubble in it, which was divided into
two with a thin partition, full of Spiritu-
ous and Aerial Subſtance, and of the moſt
exa& Temperature imaginable. That the
Matter being thus difpos'd, there was,
by the Command of God, a Spirit in-
fus'd into it, which was join'd fo cloſely
to it, that it can ſcarce be ſeparated from
it even ſo much as in thought; which did
as conftantly influence this Maſs of mat-
ter as the Sun do's the World. Now there
are fome Bodies from whence we per-
ceive no Reflection of Light, as the
thin Air: others from which we do
but imperfectly; fuch are thick Bo-
dies which are not ſmooth (but there is a
difference in theſe, and the difference of
their Colours arifes from the different man-
ner of their Reception of the Rays:)and from
others we receive the Reflection in the
higheſt degree, as from Bodies which are
fmooth and polifh'd, as Looking-Glaffes
and the like; fo that thoſe Glaſſes when
ground after a particular manner will Col-
lect fo much Light as to kindle a Fire. So
that Spirit which comes by the Command
of God, do's at all times act upon all Crea-
tures, in fome of which notwithstanding,
there appears no Impreffion of it, but
the reafon of that is, becauſe of their
Incapacity into whom it is infus'd; of
which kind are things inanimate which
arc
The Hiftory of
33
暴
​are fitly repreſented in this fimilitude, by
the thin Air. There are another fort a-
gain; in which there does appear fomething
of it, as Vegetables and the like, which
are repreſented by the thick Bodies we
mention'd, which are not polifh'd. And
then laftly, there are others, (repreſented
by thoſe Glaſſes, in our laft compariſon) in
which the impreffions of this Spirit are
vifible, and fuch we reckon all forts of
Animals. But then, as thefe fmooth
and poliſh'd Bodies which are of the fame
figure with the Sun [i. e. Spherical] do
receive the Rays in a more plentiful man-
ner than any other whatfoever, fo alfo do
fome Animals receive the Influence of that
Spirit more than others, becauſe they are
more like to that Spirit and are form'd
after his Image: fuch is Man particularly,
which is hinted before where 'tis faid that
† God made Man after his own Image.
§.7. Now, when this Form prevails to fuch
a degree that all others are nothing before
it, but it remains alone, fo as to confume,
withthe glory of its Light,whatfoever ftands
in it's way; then it is properly compared
† God made Man after his own Image] Thefe Words a: e
quoted by our Author for the Words of Mahomet, though they
do indeed belong to Moles, but we must know that Mahomet was
well acquainted with the Jews from whom he learned not only fome
Expreffions us'd in the Bible,but a great part of the Hiftory of it;
which he has mangled, and crowded, after a coufus'd manner, imo
his Alcoran.
C
to
34
Hai Ebn Yokdhan.
to thofe Glaffes, which reflect Light upon
themſelves, and burn every thing elſe;
But this is a degree which is peculiar to
the Prophets.
§. 8. But to return, and ſpeak fome-
thing more fully concerning the Opinion
of thoſe who account for this kind of ge-
neration; They tell us, that as foon as this
Spirit was join'd to the Receptacle, all
the other powers immediately, by the Com-
mand of God, fubmitted themſelves to it.
Now, oppofite to this Receptacle, there a-
roſe another Bubble divided into three Re-
ceptacles by thin membranes, with paf-
fages from one to the other, which were
fiill'd with an aerial fubftance, not much
unlike that which was in the firſt Recep-
tacle, only the firft was fomething finer;
and in each of theſe three Ventricles, which
were all taken out of one, were plac'd
fome of thofe Faculties, which were fub-
ject to this governing Spirit, and were
appointed to take care of their reſpective
Stations, and to communicate every thing,
both great and fmall, to that Spirit, which
we told you before was plac'd in the firſt
Receptacle. Right againft this Receptacle,
oppofite to the fecond, there aroſe another
third Bubble, fill'd with an aerial fub-
ftance, which was groffer than that which
was in the other two; this was made for
the
The Hiftory of
35
the Entertainment and prefervation of
fome other of the inferior Faculties.
§. 9. Thus theſe three Receptacles were
made in the fame order which we have de-
fcrib'd, and theſe were the first part of
that great Mafs which was form'd ; now
they ſtood in need of one another's affift-
ance; the firft wanted the other two as
Servants, and they again the affiſtance and
guidance of the firft, as their Maſter and
Director; but both thefe Receptacles, tho'
inferior to the firft, were nevertheleſs fupe-
rior to all thofe Members which were
form'd afterwards. The firft Receptacle,
by the power of that Spirit which was
joyn'd to it and its continual flaming Heat,
was form'd into a Conical figure, like that
of Fire, and by this means that thick Bo-
dy, which was about it, became of the
fame figure, being folid Fleſh cover'd with
a thick Membrane. This is what we call
the Heart. Now confidering the great ex-
pence of Moiſture, which muft needs be
where there is fo much Heat, 'twas abfo-
lutely neceffary, that there fhould be fome
part form'd, whofe Office it ſhould be con-
tinually to fupply this defect; Otherwife
it would have been impoffible to have ſub-
fifted long. 'Twas alfo neceffary that [this
forming Spirit] fhould have a Sence both
of what was convenient for him, and what
was hurtful, and accordingly attract the
C 2
one
3.8
Hai Ebn Yokdhán.
one and repel the other. For theſe Ser
vices there were two parts form'd, with
their reſpective Faculties, viz. the Brain
and the Liver: the firft of theſe prefided
over all things relating to Senſe, the latter
over fuch things as belong'd to Nutrition:
both of theſe depended upon the Heart for
a fupply of Heat, and the recruiting of their
proper Faculties. To eſtabliſh a good Corref-
pondence between all thefe, there were
Ducts and Paffages interwoven, fome big-
ger, fome leffer, according as neceffity re-
quir'd; and theſe are the Arteries and Veins.
Thus much for a Tafte; they that tell the
Story go on farther, and give you a parti-
cular account of the Formation of all the
parts, as the Phyficians do of the Forma-
tion of the Fatus in the Womb,omitting no-
thing till he was compleatly form'd, and juft
like an Embryo ready for the Birth. In this
account they are forc'd to be beholding to
this vaft Mafs of Earth, which you
are to fuppofe was of a moſt exact mix-
ture, and contain'd in it all manner of ma-
terials proper for the making Man's Body,
and thofe Skins, &c. which cover it; till
at laft, when he was Compleat in all his
parts, as if the Mafs had been in labour,
thofe Coverings, which he was wrapp'd up
in, burft afunder, and the reft of the Dirt
dry'd and crack'd in pieces. The Infant
being thus brought into the World, and
find-
The Hiftory of
37
finding his Nourishment fail him, cry'd
for want of Victuals, till the Roe which
had loft her Fawn heard him. Now, both
thoſe who are of the otherOpinion and thoſe
who are for this kind of generation, agree
in all the other particulars of his Educa-
tion and what they tell us is this.
§. 10. They fay that this Roe liv'd in
good Pafture fo that fhe was fat, and had,
fuch plenty of Milk, that fhe was very well
able to maintain the Child; fhe took great
care of him, and never left him, but when
hunger forc'd her: and he grew fo well ac-
quainted with her, that if at any time fhe
ftaid away from him a little longer than
ordinary, he'd cry pitifully, and fhe, as foon
as fhe heard him, came running in-
ftantly; befides all this, he enjoy'd this hap-
pineſs, that there was no Beaft of prey in
the whole Ifland,
6. II.
Thus he went on, Living only
upon what he Suck'd till he was Two
Years Old, and then he began to ftep a
little and Breed his Teeth. He always
followed the Roe, and fhe fhew'd all the
tenderneſs to him imaginable; and us'd
to carry him to places where Fruit Trees
grew, and fed him with the Ripeſt and
Sweeteſt Fruits which fell from the Trees;
and for Nuts or fuch like, fhe usd to
break the Shell with her Teeth, and give
him the Kernel; ftill Suckling him, as often
C 3
as
38
Hai Ebn Yokdhan.
as he pleas'd, and when he was thirſty
fhe fhew'd him the way to the water. If
the Sun fhin'd too hot and fcorch'd him,
fhe fhaded him; if he was cold fhe che-
riſh'd him and kept him warm; and when
Night came he brought him home to his
old Place, and covered him partly with
her own Body, and partly with fome Fea-
thers which were left in the Ark, which
had been put in with him when he was
firft expos'd. Now, when they went out
in the Morning, and when they came
home again at Night, there always went
with them an Herd of Deer, which lay
in the fame place where they did; fo that
the Boy being always amongſt them learn'd
their voice by degrees, and imitated it fo
exactly that there was ſcarce any ſenſible
difference; nay, when he heard the voice
of
-
any Bird or Beaft, he'd come very near
it, being of a moſt excellent Apprehenfion.
But of all the voices which he imitated, he
made moſt uſe of the Deers, which he was
Maſter of, and could expreſs himſelf as they
do, either when they want help, call their
Mates when they would have them
come nearer, or go
farther off. (For
you muſt know that the Brute Beafts have
different Sounds to expreſs theſe different
things.) Thus he contracted fuch an Ac-
quaintance with the Wild Beafts, that
the y
The Hiftory of
39
they were not afraid of him, nor he of
them.
§. 12. By this time he began to have
the Ideas of a great many things fix'd
in his mind, fo as to have a defire to
fome, and an averfion to others, even
when they were abfent. In the mean
while he confider'd all the feveral forts of
Animals, and faw that they were all clo-
thed either with Hair, Wool, or feveral
forts of Feathers: he confider'd their great
Swiftneſs and Strength, and that they were
all arm'd with Weapons defenfive, as
Horns, Teeth, Hoofs, Spurs, Nails, and
the like. But that he himſelf was Na-
ked and Defencelefs, Slow and Weak, in re-
ſpect of them. For whenever there hap-
pened any Controverfy about gathering
of fuch ripe Fruits as fell from the Trees;
he always came off by the worst, for they
could both keep their own, and take a-
way his, and he could neither beat them
off, nor run away from them.
§. 13. He obferv'd beſides that his Fel-
low-Fawns, tho' their Fore-heads were
fmooth at first, yet afterwards had Horns
bud out, and tho' they were feeble at firſt,
yet afterwards grew very Vigorous and
Swift. All theſe things he perceived in them,
which were not in himfelf; and when he
had confider'd the Matter, he could not
imagine what ſhould be the reaſon of this
Difference;
C 4
40
Hai Ebn Yokdhan.
Difference; then he confider'd fuch Ani-
mals as had any Defect or Natural Im-
perfection, but amongst them all he could
find none like himfelf. He took Notice
that the Paffages of the Excrements were
cover'd in all other Creatures befides him-
felf: that by which they voided their groffer
Excrements, with a Tail; and that which
ferv'd for the voiding of their Urine, with
Hair or fome fuch like thing. Befides, he
obferv'd that their Privy parts, were more
concealed than his own were.
§. 14. All theſe things were matter of
great Grief to him, and when he had per-
plex'd himſelf very much with the thoughts
of them, and was now near ſeven Years Old,
he deſpair'd utterly of having thoſe things
grow upon him, the want of which made
him fo uneafy. He therefore refolv'd to help
himſelf, and thereupon gets him fome Broad
Leaves of Trees, of which he made two Co-
verings, one to wear behind, the other
before; and made a Girdle of Palm-Trees
and Ruſhes Twifted together, to Hang his
coverings upon, and Ty'd it about his
wafte, and fo wore it. But alas it would
not laſt long, for the Leaves wither'd and
dropt away; fo that he was forc'd to get
more, which he doubled and put toge-
ther as well as he could, Plaiting the
Leaves one upon another, which made it a
little more durable, but not much. Thẹn
having
The Hiftory of
41.
嫡
​**
having broke a Bough from a Tree and fitt-
ed the Ends of it to his Mind, he ftript
off the Twigs and made it fmooth;
with this he began to attack the Wild
Beafts, affaulting the weaker, and defeud-
ing himſelf against the ftronger. By this
means he began a little to know his own
Strength, and perceiv'd that his Hands
were better than their Feet; becauſe by the
help of them, he had provided wherewith-
al to cover his Nakednefs, and alſo gotten
him a Defenſive Weapon, fo that now he
had no need of a Tail, nor of thoſe Na-
tural Weapons which he had ſo wifh'd for
at first.
fo
6. 15. He was now above Seven Years
Old, and becauſe the repairing of his Cover-
ing of Leaves ſo often, was very troubleſome
to him, he had a defign of taking the
Tail of fome Dead Beaft, and wearing it
himſelf; but when he perceiv'd that all
Beaſts did conftantly avoid thoſe which
were Dead of the fame kind, it made him
doubt whether it might be faſe or not
at last, by chance he found a Dead Eagle,
and obferving that none of the Beaſts
fhew'd any averfion to that Carcaſs, he
concluded that this would fuit his pur-
poſe and in the firſt place, he cuts off the
Wings, and the Tail whole, and ſpreads the
Feathers open; then he drew off the Skin, and
divided it into two equal parts, one of which
he
42
Hai Ebn Yokdhan.
he wore upon his Back, with the other he
covered his Navel and Secrets: the Tail
he wore behind, and the Wings were plac'd
upon each Arm. This Drefs of his an-
fwer'd feveral Ends; for in the firſt place
it cover'd his Nakedness, and help'd to keep
him warm, and then it made him fo fright-
ful to the Beaſts, that none of them car'd
to meddle with him, or come near him
only the Roe his Nurfe, which never left
him, nor he, her; and when he grew
Old and Feeble, he us'd to lead her where
there was the beſt Food, and pluck the
beſt Fruits for her, and give her them
to eat.
;
§. 16. Notwithſtanding this fhe grew
lean and weak, and continu'd a while in
a languiſhingCondition,till at laft fhe Dyed,
and then all her Motions and Actions ceas'd,
When the Boy perceiv'd her in this Con-
dition, he was ready to dye for Grief. He
call'd her with the fame voice which ſhe
us'd to anſwer to, and made what Noiſe
he could, but there was no Motion, no
Alteration. Then he began to peep into
her Eyes and Ears, but could perceive no
viſible defect in either; in like manner he
examin'd all the parts of her Body, and
found nothing amifs, but every thing as it
fhould be. He had a vehement defire to
find, if poffible, that part were the defect
was, that he might remove it, and the re-
turn
The Hiftory of
43
$
turn to her former State, of Life and Vi-
gour. But he was altogether at a lofs,
how to compaſs his defign, nor could he
poffibly bring it about.
§. 17. That which put him upon this
fearch, was what he obferv'd in himſelf.
He took Notice that when he fhut his
Eyes, or held any thing before them, he
could fee nothing at all, till that Obſta-
cle was removed; and fo when he put
his Fingers into his Ears, that he could
not hear, till he took 'em out again; and
when he cloſed his Noftrils together, he
ſmelt nothing till they were open'd; from
whence he concluded, that all his Senfes
and Actions were liable to Obſtacles and
Impediments, upon the removal of which,
the fame Operations return'd to their for-
mer courſe. Therefore, when he had ex-
amin'd every External Part of her, and
found no viſible defect, and yet at the
fame time perceiv'd an Univerfal Ceffation
of Motion in the whole Body, not pecu-
liar to one Member, but common to them
all, he began to imagine that the hurt
was in fome part, which was moſt remote
from the fight, and hidden in the inward
part of the Body; and that this Part was
of fuch nature and ufe, that without its
help, none of the other External Parts could
exerciſe their proper Functions; and that
if this Part fuffer any hurt, the damage
was
44
Hai Ebn Yokdhan.
was Univerfal, and a Ceffation of the whole
enfu'd.
§. 18. This made him very defirous to
find that part if poffible, that he might
remove the defect from it, that fo it might
be as it us'd to be, and the whole Body
might enjoy the Benefit of it, and the fame
courſe of Actions follow as before. He had
before obſerv'd, in the Bodies of Wild Beaſts
and other Animals, that all their Mem-
bers were folid, and that there were only
three Cavities, viz. The Skull, the Breaft,
and the Belly; he imagin'd therefore that
this Part which he wanted, muſt needs be
in one of theſe Cavities, and above all,
he had a ftrong perfuafion that it was in
the middlemoft of them. He verily be-
liev'd, that all the Members ſtood in need
of this part, and that from thence it muſt
neceffarily follow, that the Seat of it muſt
be in the Centre. And when he re-
flected upon his own Body, he felt fuch
a part in his Breaſt, of which he had this
notion, viz. That it was impoffible for
for him to fubfift without it, ſo much as
the twinkling of an eye, tho' he could at
the fame time conceive a poffibility of ſub-
fifting without his other parts, viz. his
Hands, Feet, Ears, Nofe, Eyes, or even
his Head. And upon this account, when-
ever he fought with any Wild Beaſt, he
always took particular care to guard his
Breaft,
The Hiftory of
45
Breaft; becauſe of the Apprehenfion which
he had of that Part, which was contain'd
in it.
•
§. 19. Having, by this way of reaſon-
ing, affur'd himſelf that the difaffected Part
lay in the Breaft; he was refolv'd to make
a ſearch, in order to find it out, that what-
foever the Impediment was, he might
remove it if poffible; but then again, he
was was afraid on the other fide, left his
Undertaking ſhould be worſe than the Dif
eaſe, and prove prejudicial. He began to
confider next, whether or no he had ever
remembred any Beafts, or other Animals,
which he had feen in that condition, re-
cover again, and return to the fame State
which they were in before: but he could
call to Mind no fuch Inſtance; from
whence he concluded, that if ſhe was let alone
there would be no hopes at all,but if he ſhould
be fo fortunate as to find that Part, and find
the Impediment, there might be fome hope.
Upon this he refolv'd to open her Breaft
and make enquiry; in order to which he
provides himſelf with fharp Flints, and
Splinters of dry Cane almoſt like Knives,
with which he made an incifion between the
Ribs, and cutting through the Fleſh, came
to the Diaphragma; which he finding very
Tough and not eaſily broken, affur'd him-
felf, that fuch a Covering muft needs be-
long to that part which he lookt for, and
that
46
Hai Ebn Yokdhan.
that if he could once get through that, he
ſhould find it. He met with fome diffi-
culty in his Work, becauſe his Inftruments
were none of the beft, for he had none
but ſuch as were made either of Flint or
Cane.
§. 20. However, he fharpned 'em a-
gain and renewed his Attempt with all the
Skill he was Mafter of. At laſt he broke
through, and the first part he met with
was the Lungs, which he at first fight
miftook, for that part which he ſearch'd
for, and turn'd 'em about this way and
that way, to ſee if he could find in them
the cauſe of the Diſeaſe. He firſt happen'd
upon that Lobe which lay next the fide
[which he had open'd] and when he per-
ceiv'd that it did lean fideways, he was
fatisfy'd that it was not the part he look'd
for, becauſe he was fully perfwaded, that
that muſt needs be in the midft of the Bo-
dy, as well in regard of Latitude as Lon-
gitude. He proceeded in his fearch, till at
laft he found the Heart, which when he
faw cloſed with a very ſtrong Cover, and
faftned with ſtrong Ligaments, and cover-
ed by the Lungs on that fide which he had
open'd; he began to fay to himſelf. "If
"this part be fo on the otherfide as it is
"on this which I have open'd, then 'tis
66 certainly in the midft, and without
doubt
P.46
The Hiftory of
47
" doubt the fame I look for; eſpecially con-
"fidering the Conveniency of the Situation,
"theComlineſs andRegularity of itsFigure,
"the Firmneſs and Solidity of the Fleſh,
"and befides, its being guarded with fuch
"a Membrane as I have not obferv'd in any
66 part. Upon this he ſearches the other
fide, and finding the fame Membrane on
the infide of the Ribs, and the Lungs in
the fame poſture, which he had obferv'd
on that fide which he had open'd firft,
he concluded the Heart to be the part which
he look'd for.
21. Therefore he firft Attacks the
Pericardium, which, after a long tryal and a
great deal of pains, he made fhift to tear;
and when he had laid the Heart bare, and
perceiv'd that it was folid on every fide,
he began to examin it, to fee if he could
find any hurt in it; but finding none, he
fqueez'd it with his Hands, and perceiv'd
that it was hollow He began than to
think that what he look'd for, might pof
fibly be contain'd in that Cavity. When
he came to open it, he found in it two
Cavities, one on the right fide, the other
on the left. That on the right fide was full
of clotted Blood, that on the left quite
empty. "Then (fays he,) without all
❝doubt, one of thofe two Cavites muſt
66
needs be the Receptacle of what I
"I look for; as for that on this fide there's
nothing
48
Hai Ebn Yokdhan.
cr
"nothing in it but congealed Blood,
"which was not fo, be fure, till the
"whole Body was in that condition in
"which it now is " (for he had obferv'd
that all Blood congeals when it flows from
the Body, and that this Blood did not dif
fer in the leaft from any other,)" and
"therefore what I look for, cannot by any
66 means, be fuch a matter as this; for
“that which I mean, is fomething which
"is peculiar to this place, which I find
"I could not fubfift without, ſo much as
"the Twinkling of an Eye. And this is
"that which I look'd for at firft. For as
"for this Blood, how often have I loft a
great deal of it in my Skirmiſhes with
"the Wild Beafts, and yet it never did
"me any confiderable harm, nor rendred
"me incapable of performing any Action
"of Life, and therefore what I look for
"is not in this Cavity. Now as for the
"Cavity on the left fide, I find 'tis alto-
"gether empty, and I have no reafon in
"the World to think that it was made
❝in vain, becauſe I find every part ap-
"pointed for fuch and fuch particular
"Functions. How then can this Ven-
❝tricle of the Heart, which I fee is of fo
"excellent a Frame, ferve for no uſe at all?
"I cannot think but that the fame thing
"which I am in fearch of, once dwelt
"here, but has now deferted his Habi-
"tation,
The Hiftory of
49
"tation and left it empty, and that the
"Abſence of that thing, has occaſion'd
"this Privation of Senfe and Ceffation of
"Motion, which happend to the Bo-
"dy. Now when he perceiv'd that the
Being which had inhabited there before,
had left its Houfe before it fell to Ruine,
and forfaken it when as yet it continu'd
whole and entire, he concluded that it
was highly probable that it would never
return to it any more, after its being fo
cut and mangled.
§. 22. Upon this the whole Body feem'd
to him a very inconfiderable thing, and
worth nothing in refpect of that Being,
he believed once inhabited, and now
had left it. Therefore he applied himſelf
wholly to the confideration of that Be-
ing. What it was? and how it fubfifted? what
joyn'd it to the Body? Whether it went, and
by what paffage, when it left the Body? What
was the Caufe of its Departure, whether it were
forc'd to leave its Mansion, or left the Body
of its own accord? and in cafe it went away
Voluntarily, what it was that rendred the Bo-
dy fo difagreeable to it, as to make it forfake it?
And whilft his Mind was perplext with
fuch variety of Thoughts, he laid aſide all
concern for the Carcafs, and threw it
away; for now he perceiv'd that his Mo-
ther, which had Nurs'd him fo Tender-
ly and-had Suckled him, was that fome
D
thin
$。
Hai Ebn Yokdhan.
thing which was departed: and from
it proceeded all thofe Actions by which
fhe fhew'd her Care of him, and Affection
to him, and not from this unactive Body;
but that the Body was to it only as an In-
ftrument or Tool, like his Cudgel which
he had made for himfelf, with which he
uſed to Fight with the Wild Beafts. So
that now, all his regard to the Body was
remov'd, and transferr'd to that by which
the Body is govern'd, and by whofe Power
it moves. Nor had he
Nor had he any other defire but
to make enquiry after that.
§. 23. In the mean time the Carcaſs
of the Roe began to putrifie, and emit
Noiſome Vapours, which fill increas'd
his averfion to it, fo that he did not care
to ſee it. "Twas not long after that he
chanc'd to fee two Ravens engag'd fo
furiouſly; that one of them ftruck down the
other Stark Dead; and when he had done,
he began to fcrape with his Claws till he
had digg'd a Pit, in which he Buried the
Carcafs of his Adverfary. Our Philofo-
pher obferving this, faid to himſelf. How
well has this Raven done in Burying the Bo-
dy of his Companion, tho' he did ill in Killing
him? How much greater reafon was there for
me to have been forward in performing this
Office to my Mother? Upon this he makes
a Grave, and lays his Mother into it, and
Buries her. He proceeded in his Enquiry
con-
The Hiftory of
51
concerning what that fhould be by which
the Body was govern'd, but could not
Apprehend what it was; when he look'd
upon the reſt of the Roes, and perceiv'd
that they were of the fame form and figure
with his Mother, he believ'd that there
was in every one of them fomething which
govern'd and actuated them, like that which
had actuated and govern'd his Mother
formerly and for the fake of that like-
nefs he us❜d to keep in their Company, and
fhew affection towards them. He conti-
nued a while in this condition, Contem-
plating the various kinds of Animals and
Plants, and walking about the Coaft of
his Iſland, to fee if he could find any thing
like himself; (as he obferv'd that every
Individual Animal, and Plant, had a
great many more like it.) But all his
ſearch was in vain. And when he
perceiv'd that his Ifland was encom-
paſs'd by the Sea, he thought that there
was no other Land in the World but only
that Inland.
§. 23. It happen'd that by Collifion a
Fire was kindled among a parcel.of Reeds
or Canes; which fcar'd him at firſt, as be-
ing a Sight which he was altogether a Stran-
ger to; fo that he ftood at a diftance a
good while, ſtrangely furpriz'd, at laſt he
came nearer and nearer by degrees, ftill
D 2
ob-
52
Hat Ebn Yokdhan.
obferving the Brightneſs of its Light and
marvellous Efficacy in confuming every
thing it touch'd, and changing it into its
own Nature; till at laft, his Admiration
of it, and that innate Boldneſs and For-
titude, which God had implanted in his
Nature prompted him on, that he ven-
tur'd to come near it, and ftretch'd out
his Hand to take fome of it. But when
it burnt his Fingers and he found there
was no dealing with it that way, he en-
deavour'd to take a ſtick, which the Fire
had not as yet wholly feiz'd upon; fo taking
hold on that part which was untouch'd
he eaſily gain'd his purpoſe, and car-
ried it Home to his Lodging (for he
had contriv'd for himſelf a convenient
place) there he kept this Fire and added
Fuel to it, admir'd it wonderfully, and
tended it night and day; at night efpeci-
ally, becauſe its Light and Heat fupply'd
the abfence of the sun; fo that he was
extreamly delighted with it, and reckon'd
it the moſt excellent of all thoſe things
which he had about him. And when he
obferv'd that it always mov'd upwards,
he perfwaded himfelf that it was one of
thoſe Celeſtial Subftances which he faw
fhining in the Firmament, and he was
continually trying of its power, by throw-
ing things into it, which he perceiv'd it
operated
The Hiftory of
53
operated upon and confum'd, fometimes
fooner, fometimes flower, according as the
Bodies which he put into it were more or
lefs combustible.
+
§. 25. Amongst other things which he
put in to try its ftrength, he once flung
in fome Fiſh which had been thrown a-
fhore by the Water, and as ſoon as e're
he ſmelt the Steam, it rais'd his Appe-
tite, fo that he had a Mind to Tafte cf
them; which he did, and found 'em very
agreeable and from that time he began to
ufe himſelf to the Eating of Fleſh, and ap-
plied himſelf to Fifhing and Hunting till
he underſtood thoſe ſports very well: up-
on this account he admir'd his Fire
more and more, becauſe it help'd him to
feveral forts of Provifion which he was al
together unacquainted with before,
§. 26. And now when his Affection
towards it was increas'd to the higheſt de-
gree, both upon the account of its Bene-
ficial Effects, and its Extraordinary Power;
he began to think that the Subftance which
was departed from the Heart of his Mo-
ther the Roe, was, if not the very fame
with it, yet at leaft of a Nature very much
like it. He was confirm'd in his Opinion,
becauſe he had obferv'd in all Animals,
that as long as they liv'd, they were con-
ftantly warm without any Intermiffion,
and as conftantly Cold after Death. Be-
D3
fides
54
Hai Ebn Yokdhan.
fides he found in himſelf, that there was
a greater degree of Heat by much in his
Breaft, near that place where he had made
the Incifion in the Roe. This made him
think that if he could diffect any Animal
alive, and look into that Ventricle which
he had found empty when he diffected his
Dam the Roe, he might poffibly find it
full of that Subftance which inhabited it,
and fo inform himſelf whether it were of
the Subſtance with the Fire, and whether
it had any Light or Heat in it or not.
In order to this he took a Wild Beaſt
and ty'd him down, fo that he could not
ftir, and diffected him after the fame man-
ner he had diffected the Roe, till he came
to the Heart; and Effaying the left Ven-
tricle firft, and opening it, he perceiv'd
it was full of an Airy Vapour, which look'd
like a little Mift or white Cloud, and put-
ting in his Finger, he found it hotter than
he could well endure it, and immediately
the Creature Dyed. From whence he af
furedly concluded, that it was that Moift
Vapour which communicated Motion to
that Animal, and that there was accord-
ingly in every Animal of what kind fo-
ever, fomething like it upon the departure
of which Death follow'd,
§. 27. He had then a great defire to
enquire into the other parts of Animals,
to find out their Order and Situation, their
quan
The History of
55
Quantity and the manner of their Con-
nexion one with another, and by what
means of Communication they enjoy the
Benefit of that Moift Vapour, fo as to live
by it. How that Vapour is continu'd the
time it remains, from whence it has its
Supplies, and by what Means its Heat is
preferv'd. The way which he us'd in this
Enquiry was the Diffection of all forts of Ani-
mals, as well Living as Dead, neither did he
leave off to make an accurate Enquiry into
them, till at length he arrived to the higheſt
degree of Knowledge in this kind which the
moft Learned Naturalifts ever attain'd to.
§. 28. And now he Apprehended plain-
ly that every particular Animal, tho' it had
a great many Limbs, and variety of Senſes
and Motions, was nevertheleſs One in re-
fpect of that Spirit, whofe Original was
from one firm Manfion, viz. the Heart,
from whence its Influence was diffus'd a-
mong all the Members And that all the
Members were fubfervient io it, or in-
form'd and ſupported by it, and that this
Spirit made ufe of thofe Members, in the
fame manner as a Soldier do's of his Wea-
pons or an Huntſman or Fisherman of
his Tackling, who makes ufe of different
ways and things, according to the differ-
ence of the Creatures he intends to catch.
Now the Soldiers Weapons are fome of
'em defenfive and offenfive, and the Sportf-
D 4
mans
56.
Hai Ebn Yokdhan.
man's too are fome, for Land, and fome
for Water: So the Anatomifts Inftruments,
are fome for Fiffion, others for Fraction,
and others for Perforation. And thus tho'
the Body was One, yet that governing Spi-
rit made ufe of it, feveral ways, according
to the refpective ufes of each Member,
and the feveral ends, which it propos'd to
obtain.
29. Thus he perceiv'd that there was
all this while, but One Animal Spirit, whoſe
Action, when he made ufe of the Eye,
was Sight; when of the Ear, Hearing;
when of the Nofe, Smelling; when of the
Tongue, Tafting, and when of the Skin
and Flesh, Feeling. When it employ'd any
Limb, then its Operation was Motion; and
when it made ufe of the Liver, Nutrition
and Concoction. And that, tho' there were
Members fitted to every one of theſe uſes,
yet none of them could perform their re-
fpective Offices, without having Corre-
fpondence with that Spirit, by means of
the Nerves; and that if at any time it
chanc'd that their pallages were either
broken off or obſtructed, fuch a Member
would be altogether ufelefs. Now theſe
Nerves derive this Spirit from the Brain,
which has it from the Heart (and con-
tains abundance of Spirit, becauſe it is di-
vided into a great many partitions) and by
what means foever any Limb is deprivd
*
of
The History of
57
$
of his Spirit, it's Action ceafes, and 'tis
like a caft off Tool, not fit for ufe. And
if this Spirit depart wholly from the Bo-
dy, or is confum'd or diffolv'd by any
means whatſoever, then the whole Body
is depriv'd of Motion all at once, and
reduc'd to a State of Death
**
§. 30. Thus far had his Obfervations
brought him about the end of the Third
Seventh Year of his Age, viz. when he was
One and Twenty Years Old. In which
time, he had made abundance of pretty
Contrivances. He made himſelf both
Cloaths and Shoes of the Skins of fuch
Wild Beafts as he had diffected. His
thread was made of Hair, and of the Bark
of the Stalks of Althaa, Mallows or any
other Plants, which afforded fuch Strings
as were fit for that, purpofe. He learn'd
the making of these threads from the ufe
which he had made of the Ruſhes before.
He made Awls of fharp Thorns, and
Splinters of Cane, fharpned with Flints.
He learn'd the Art of Building, from the
Obfervations he made upon the Swallows
Nefts. He Builds himself a Store-houfe
and a Pantry, to lay up the remainder of
his Provifion in: and made a Door to it
of Canes twifted together, to prevent a-
ny of the Beaſts getting in, during his ab-
fence. He took Birds of prey and brought
them up for Hawking; and kept tame
Poultry
*
> 3
Hai Ebn Yokdhan.
Poultry for their Eggs and Chickens. He
took the tips of the Buffalo's Horns and faſt-
ned them upon the ftrongeft_Canes he
could get, and Staves of the Tree Alzân
and others; and fo, partly by the help
of the Fire, and partly of ſharp edg'd Stones,
he fo fitted them that they ferv'd him in-
ſtead of ſo many Spears. He made him
a fhield of Hides folded together. All this
pains he took to furnish himſelf with Ar-
tificial Weapons, becauſe he found himſelf
deftitute of Natural ones.
§. 31
Now when he perceiv'd that
his Hand fupplied all theſe defects very
well, and that none of all the various kinds
of Wild Beaſts durft ftand againſt him,
but ran away from him, and were too
Nimble for him. He began to contrive
how to be even with them, and thought
there would be no way fo proper as to
chufe out fome of the ſtrongeſt and ſwift-
eft Beaſts of the Iſland, and bring 'em up
tame, and feed them with proper Food,
till they would let him back them and
then he might purfue the other kinds of
Wild Beafts. There were in that Ifland
both Wild Horfes and Affes; he chofe of
both forts, fuch as feem'd fitteft for his
purpoſe, and by exerciſe he made them
lo gentle and tractable that he was com-
pleat Mafter of his Wifhes. And when
he had made out of the Skins of Beafts
fuch
P. 58.
The Hiftory of
59
fuch things as ferv'd him competently well,
in the Room of Bridles and Saddles, he
could very eaſily then overtake fuch Beafts,
as he could ſcarce ever have been able to
have catch'd any other manner of way.
He made all theſe diſcoveries whilft he was
employed in the Study of Anatomy, and
the fearching out of the Properties, pecu-
liar to each Part, and the difference be-
tween them; and all this about that time
I fpeak of, viz. of the Age of 21 Years.
§. 32. He then proceeded further to ex-
amin the Nature of Bodies in this Sublu-
nary World, viz. The different kinds of
Animal, Plants, Minerals, and ſeveral ſorts
of Stones, Earth, Water, Exhalations, Ice,
Snow, Hail, Smoak, Hoar Froft, Flame,
and Heat. In which he obferv'd differ-
ent Qualities, and different Actions, and
that their Motions agreed in ſome reſpects,
and differ'd in others: and confidering
theſe things with great Application, he
perceiv'd that their Qualities alfo agreed
in fome things, and differ'd in others; and
that fo far as they agreed, they were One;
but when confider'd with Relation to their
differences, a great many: ſo that when he
came to conſider the Properties of things
by which they were diſtinguiſh'd one from
another,he found that they Multiplied fo faft
upon him, that 'twas impoffible for him, to
Com-
60
Hai Ebn Yokdhan.
*
Comprehend them. Nay, when he con-
fider'd the difference of his own Limbs,
which he perceiv'd were all diftinct from
one another, by fome Property and Action
peculiar to each, it ſeem'd to him that
there was a Plurality in his own Effence.
And when he look'd upon any one Mem-
ber it felf, he found that it might be di-
vided into a great many parts, from whence
he concinded, that there muft needs be a
Plurality in his own Effence, and not on-
ly in his own but in every other alfo.
$33. Then he enter'd upon another
fort of Speculation of the fecond kind, by
which he perceiv'd that tho' the parts of his
Body were many, yet they were Conjoyn-
ed and Compacted together fo as to make
one Body, and that what difference there
was between them confifted only in the
difference of their Actions, which diverſity
proceeded from that Animal Spirit, the
Nature of which he had before fearch'd
into, and found out. Now he knew that
his Spirit was One in Effence, and was
really the Subftance of his Being, and that
all the rest of the Members ferve that Spi-
rit as Inftruments, and in this Refpect
he perceiv'd his own Effence, to be One.
§ 34. He proceeded from hence to the
confideration of all the Species of Animals
and found that every Individual of them
was One. Next he confider'd them with
regard
The Hiftory of
61
regard to their different Species, viz. as
Roes, Horfes, Affes and all forts of Birds
according to their kinds, and he perceiv'd
that all the Individuals of every Species
were exactly like one another, in the fhape
of their Parts, both within and without,
that their Apprehenfions, Motions, and
Inclinations were alike, and that thoſe
little differences which where viſible a-
mongſt them, were inconfiderable in re-
ſpect of thoſe many things in which they
agreed. From whence he concluded, that
the Spirit which actuated any Species
was one and the fame; only diftributed
among fo many Hearts, as there were In-
dividuals in that Species, fo that if it were
poffible for all that Spirit, which is fo
divided among ſo many Hearts, to be Col-
lected into one Receptacle, it would be all
the fame thing, juſt as if any one Liquor
ſhould be pour'd out into ſeveral Diſhes
and afterwards put all together again in
one Veffel; this Liquor would ftill be
the fame, as well when it was divided,
as when it was altogether, only in refpect
of that divifion it may be faid in fome
fort to be Multiplied. By this
By this way of
Contemplation he perceiv'd that a whole
Species was One and the fame thing,
and that the Multiplicity of Individuals
in the fame Species is like the Mulpli-
*
city
62
Hai Ebn Yokdhan.
plicity of Parts in the fame Perfon, which
indeed are not many [i. e. are only One.]
{
§. 35. Then he reprefented in his Mind,
all the feveral kinds of Animals, and per-
ceiv'd that Senfation, and Nutrition, and
the Power of moving freely where they
pleas'd, was common to them all; which
Actions he was affur'd before, were all ve-
ry proper to the Animal Spirit, and that
thofe leffer things in which they differ'd
(notwithſtanding their agreement in theſe
greater,) were not fo proper to that Spi-
rit. From this confideration he concluded,
that it was only One and the fame Ani-
mal Spirit, which Actuated all living Crea-
tures whatfoever, tho' there was in it a lit-
tle difference, which each Species claim'd
as peculiar to it felf. For inftance, fup-
poſe the fame Water be pour'd out into
different Veffels, that which is in this Veſ-
fel may poffibly be fomething warmer
than that which is in another, tho' 'tis
the fame Water ftill, and fo every degree
of Heat and Cold in this Water in the
feveral Veſſels, will reprefent the Specifick
difference which there is in Animals: And
as that Water is all one and the fame, ſo
is that Animal Spirit One, tho' in fome
reſpect there is a fort of Multiplicity. And
founder this Notion he look'd upon the
whole Species of living Creatures, to be all
One.
§. 36.
The Hiftory of
63
. 36. Afterwards Contemplating the
different Species of Plants, as he had
done before of Animals, he perceiv'd
that the Individuals of every Species
were alike, both in their Boughs
Leaves, Flowers, Fruits, and manner of
Growing. And comparing them with
Animals, he found that there muſt needs
be fome one thing which they did all of
them partake of, which was the fame to
them that the Animal Spirit was to the
living Creature, and that in refpect of
That they were all One. Whereupon, ta-
king a view of all the feveral kinds of
Plants, he concluded that they were all
One and the fame, by reafon of that A-
greement which he found in their Acti-
ons, viz. their Nouriſhment and Grow-
ing.
§.
. 27. Then he Comprehended in one
fingle Conception, the whole kinds of A-
nimals and Plants together, and found
that they were both alike in their Nutri-
tion and Growing, only the Animals ex-
cell'd the Plants in Senfation and Appre-
henfion; and yet he had fometimes ob-
ferv'd fomething like it in Plants, viz.
That fome Flowers do turn themſelves
towards the Sun, and that the Plants ex-
tend their Roots, that way the Nouriſh-
ment comes, and fome other fuch like things,
from whence it appear'd to him that Plants
and
64 Hai Ebn Yokdhan.
1
and Animals, were One and the fame, in
refpect of that One thing which was Com-
mon to them both; which was indeed
more perfect in the One, and more ob-
ftructed and reftrained in the other; like
Water that is partly running and partly
frozen. So that he concluded that Plants
and and Animals were all One.
§. 38. He next confider'd thofe Bodies,
which have neither Senfe, Nutrition nor
Growth, fuch as Stones, Earth, Air, and
Flame, which he perceiv'd had all of them
Three Dimenſions, viz. Length, Breadth,
and Thickness, and that their differences
confifted only in this, that ſome of them
were Colour'd, others not, fome were
Warm, others Cold, and the like. He ob-
ferv'd that thofe Bodies which were
Warm, grew Cold, and on the contrary,
that thoſe which were Cold grew Warm,
He faw that Water was rarified into Va-
pours, and Vapours again Condens'd into
Water; and that fuch things as were
Burn't, were turn'd into Coals, Afhes,
Flame and Smoak, and if in its Afcent it
were intercepted by an Arch of Stone or the
like, it thickned there and was like other
Grofs, Earthly Subftances. From whence
it appear'd to him that, all things were
in Reality, One, tho' multiplied and diver-
fified in fome certain refpects, as the Plants
and Animals were.
§. 39. Then
Hai Ebn Yokdhan.
65
7
§. 38. Then confidering with him.
felf, what that common thing muſt be,
in which the Sameness of the Animals and
Plants did confift; he ſaw that it muſt
be fome Body, like thofe Bodies, which
had a Threefold Dimenfion, viz. Length,
Breadth, and Thickneſs; and that whe
ther it were Hot or Cold, it was like One
of thoſe other Bodies which have neither
Senfe nor Nutrition, and differ'd from them
only in thoſe Operations which arife from
the Organical parts of Plants and Animals.
And that, in all likelihood, thofe Opera-
tions were not Effential, but deriv'd
from fomething elſe. So that if thoſe O
perations were to be communicated to
thoſe other. Bodies, they would be like
this. Confidering it therefore abftractedly,
with regard to its Effence only, as ftript
of thofe Operations, which at first fight
feem'd to flow from it, he perceiv'd that
it was a Body, of the fame kind, with thoſe
other Bodies; upon which Contemplation
it appear'd to him that all Bodies, as well
thofe that had Life, as thofe that had not,
as well thoſe that mov'd, as thoſe that
reſted in their Natural places were One
only there were fome Actions in fome of
them, which proceeded from their Organi-
cal Parts; concerning which Actions he
could not yet determine whether they were
Effential, or deriv'd from fomething with-
E
out
66
The Hiftory of
out. Thus he continu'd, confidering no-
thing but the Nature of Bodies, and by
this means he perceiv'd, that whereas at firſt
fight, Things had appear'd to him innu-
merable and not to be comprehended; Now,
he diſcovered the whole Mafs and Bulk of
Creatures were in Reality only One.
;
§. 40. He continu'd in this Opinion a
confiderable time. Then he confider'd all
forts of Bodies, both Animate and Inanimate,
which one while feem'd to him to be One
and another, agreat many. And he found that
all of them had a Tendency either up-
ward, as Smoak, Flame, and Air, wher
detain❜d under Water; or elfe downward,
as Water, pieces of Earth, or Parts of A-
nimals and Plants; and that none of theſe
Bodies were free from one or other of theſe
Tendencies, or would ever lye ftill, unleſs
hinder'd by fome other Body, and inter-
rupted in their courfe; as when, for inftance,
a Stone in its fall is ftopp'd by the folidity
and hardneſs of the Earth, when 'tis plain
it would otherwife continue ftill defcend-
ing; fo Smoak ftill continues going up-
wards, and if it fhould be intercepted by
a folid Arch, it would divide both to the
right and left, and fo foon as it was freed
from the Arch, would ftill continue a-
fcending; and paſs through the Air, which
is not folid enough to reſtrain it. So when
a Leathern Bottle is fill'd with Air and
ſtopp'd
Hai Ebn Yokdhan.
67
ftopp'd up clofe, if you hold it under Wa-
ter; it will ftill ftrive to get up, till it re-
turns to its place of Air; and then
it refts, and its reluctancy and propenfity
to afcend, ceaſes.
§. 41. He then enquir'd whether or no
he could find any Body that was at any
time deftitute of both thefe Motions, or a
Tendency toward them, but he could find
none fuch, among all Bodies which he
had about him. The reafon of this En-
quiry was, becauſe he was very defirous
to know the Nature of Body; as fuch,
abſtracted from all manner of Qualities,
from whence arifes Multiplicity or Diver-
fity of Kinds. But when he found this
too difficult a Task for him, and he had
examin'd thofe Bodies which had the few-
eft Qualities, and could find none of
them void of one of theſe two, viz.
Heaviness or Lightness; he proceeded to
confider the Nature of thefe two Proper-
ties, and to examin whether they did be-
long to Body quatenus Body, or elſe to
fome other Quality fuperadded to Body.
Now it feem'd plain to him, that Gravity
and Levity, did not belong to Body as fuch;
for if fo, then no Body could fubfift with-
out them both: whereas on the contrary,
we find Heavy Bodies which are void of
all Lightneſs, and alfo fome Light Bodies
which are void of all Heaviness, and yet
E 2
with-
68
The Hiftory of
without doubt they both are Bodies; in
each of which there is fomething fuperad-
ded to Corporeity, by which they are diftin-
guifh'd one from the other, and that makes
the difference between them, otherwiſe
they would be both one and the fame
thing, in every refpect. From whence it
appear'd plainly, that the Effence both
of an Heavy, and Light Body was com-
pos'd of two things; One, which was
common to them both, viz. Corporeity, the
other, by which they are diftinguifh'd one
from the other, viz. Gravity in the one,
and Levity in the other, which were fu-
peradded to the Effence of Corporeity.
§. 42. In like manner he confider'd o-
ther Bodies, both Animate and Inanimate,
and found their Effence confifted in Cor-
poreity, and in fome, one thing, or more
fuperadded to it. And thus he attain'd a
Notion of the Forms of Bodies, according
to their differences. Thefe were the firſt
things he found out, belonging to the Spi-
ritual World; for thefe Forms are not the
objects of Senfe, but are apprehended by
Intellectual Speculation. Now among o-
ther things of this kind which he difco-
ver'd, it appear'd to him that the Animal
Spirit, which is Seal'd in the Heart (as
we have mention'd before) muft neceffari-
ly have fome Quality fuperadded to its Cor-
poriety, which rendred it capable of thoſe
wonder-
Hai Ebn Yokdhan.
69
wonderful Actions, different Senfations and
Ways of apprehending Things, and va-
rious forts of Motions; and that this Quality
muſt be its Form, by which it is diftinguifh'd
from other Bodies (which is the fame that
the Philofophers call the Senfitive Soul) and
fo in Plants, that which was in them the
fame that radical Moiſture was in Beafts,
was fomething proper to them, which was
their Form, which the Philofophers call the
Vegetative Soul. And that there was alfo
in inanimate things, (viz. all Bodies, be-
fides Plants and Animals, which are in
this fublunary World) fomething peculiar
to them, by the Power of which, every one
of them perform'd fuch Actions as were pro-
per to it; namely, various forts of Motion,
and different kinds of fenfible Qualities, and
that thing was the Form of every one of
them, and this is the fame which the Phi-
lofophers call Nature.
§. 43. And when by this Contempla-
tion it appear'd to him plainly, that
the true Effence of that Animal Spirit,
which he had been fo intent, was com-
pounded of Corporeity, and fome other
Quality fuperadded to that Corporeity, and
that it had its Corporeity in common with
other Bodies; but that this other Quality
which was fuperadded, was peculiar to it
felf: Immediately he flighted and deſpis'd
the Notion of Corporeity, and applied him-
E 3
felf
70
The History of
felf wholly to that other fuperadded Qua-
lity (which is the fame that we call the
Soul) the Nature of which he earneſtly de-
fired to know. Therefore he fix'd all his
Thoughts upon it, and began his Con-
templation with confidering all Bodies, not
as Bodies, but as endu'd with Forms, from
whence neceffarily flow theſe Properties,
by which they are diftinguiſh'd one from an-
other.
§. 44. Now by following up this Notion,
and comprehending it in his Mind, he per-
ceiv'd that all Bodies had one Form in com-
mon, from whence one or more Actions
did proceed. And that there were fome of
thefe, which tho' they agreed with
all the reft in that one common Form, had
another Form befides fuperadded to it, from
whence fome Actions proceeded. And fur-
ther, that there was another fort, which
agreeing with the reft in thoſe two Forms
which they had, was ftill diftinguiſh'd
from them by a third Form, fuperadded
to thoſe other two, from whence alſo pro-
ceeded ſome Actions. For inſtance, all
Terreftrial Bodies, as Earth, Stones, Mi-
nerals, Plants, Animals, and all other hea-
vy Bodies, do make up one in Number,
which agree in the fame Form, from whence
flows the Property of defcending continually,
whilft there is nothing to hinder their Def
cent: And whenfoever they are forc'd to
move
Hai Ebn Yokdhan.
"
move upwards, if they are left to them-
felves, they immediately, by the Power of
their Form, tend downwards again. Now,
fome part of this Number, viz. Plants and
Animals, tho' they do agree with all that
Multitude before mention'd, in that Form;
yet ſtill have another Form fuperadded to
it, from whence flow Nutrition and Accre-
tion. Now the meaning of Nutrition is,
when the Body that is nourish'd, fubfti-
tutes in the room of that which is confum'd
and wafted from it felf, fomething of the
like kind, which it draws to it felf, and
then converts into its own Subſtance. Accre-
tion, or Growing, is a Motion according
to the three Dimenſions, viz.Length,Breadth,
and Thickness, in a due Proportion. And
theſe two Actions are common to Plants
and Animals, and do without doubt ſpring
from that Form which is common to them
both, which is what we call the Vegetative
Soul. Now part of this Multitude, viz,
Animals, tho' they have the firft and fe-
cond Forms in common with the reft, have
ftill a third Form fuperadded, from which
arife Senſation and Local Motion. Befides,
he perceiv'd that every particular Species of
Animals, had fome Property which diftin-
guifh'd it, and made it quite different from
the reft, and he knew that this Difference
muſt ariſe from fome Form peculiar to that
Species, which was fuperadded to the No-
E 4
tion
72
The Hiftory of
tion of that Form which it had in common
with the reſt of Animals. And the like he
faw happen'd to the feveral kinds of
Plants.
§. 45. And it was evident to him, that
the Effences of thoſe ſenſible Bodies, which
are in this fublunary World, had fome of
them more Qualities fuperadded to their
Corporeity, and others, fewer. Now he
knew that the Underſtanding of the few-
er, muſt needs be more eafie to him, than
the Underſtanding of thoſe which were
more in number. And therefore he endea-
your'd to get a true Notion of the Form of
fome one thing, whofe Effence was the
moft fimple and uncompounded. Now he
perceiv'd that the Effence of Animals and
Plants confifted of a great many Properties,
becauſe of the great variety of their Ope-
rations; for which reafon, he deferr'd the
enquiring into their Forms. As for the
Parts of the Earth, he faw that fome of
them were more fimple than others, and
therefore refolv'd to begin his Enquiry
with the moft fimple of all. So he perceiv'd
that Water was a thing, whofe Effence was
not compounded of many Qualities, which
appear'd from the Paucity of thofe Actions
which arife from its Form. The fame
he likewife obfery'd in the Fire, and Air,
§. 46. Now he had a Notion before, that
all thefe four might be chang'd one into
ano-
Hai Ebn Yokdhan.
73
another and therefore there muft
;
如
​S
fome one thing which they jointly par-
ticipated of, and that this thing was
Corporeity. Now 'twas neceffary, that
this one thing which was common to them
all, fhould be altogether free from thoſe
Qualities, by which theſe four were diſtin-
guifh'd one from the other; and be nei-
ther heavy nor light; hot nor cold; moist
nor dry; becaufe none of thefe Qualities
were common to all Bodies, and therefore
could not appertain to Body as fuch. And
that if it were poffible to find any fuch Bo-
dy, in which there was no other Form fu-
peradded to Corporeity, it would have none
of thefe Qualities, nor indeed any other
but what were common to all Bodies, with
what Form foever endu'd. He conſider'd
therefore with himſelf, to fee if he could
find any one Adjunct or Property which
was common to all Bodies, both animate
and inanimate; but he found nothing of
that Nature, but only the Notion of Ex-
tenfion, and that he perceiv'd was common
to all Bodies, viz. That they had all of
them length, breadth, and thickneſs. Whence
he gather'd, that this Property belong'd to
Body, as Body. However, his Senfe could
not repreſent to him any Body exiftent in
Nature, which had this only Adjunct, and
was void of all other Forms For he faw
that
74
The Hiftory of
that every one of them had ſome other Qua-
lity fuperadded to the faid Extenfion.
9.47.Then he confider'd further, whether
this Three-fold Extenfion, was the very Ef
fence of Body or not; and quickly found,
that beſides this Extenfion, there was ano-
ther, in which this Extenfion did exiſt,
and that this Extenfion could
not
ſubſiſt by it ſelf, as alfo the Body which
was extended, could not fubfift by it
ſelf without Extenfion. This he experi-
mented in fome of thoſe fenfible Bodies
which are endu'd with Forms; for Exam-
ple, in Clay: Which he perceiv'd, when
moulded into any Figure, (Spherical fup-
poſe) had in it a certain Proportion, Length,
Breadth, and Thickneſs. But then if you
took that very fame Ball, and reduc'd it in-
to a Cubical or Oval Figure, the Dimen-
fions were chang'd, and did not retain
the fame Proportion which they had before,
and yet the Clay ftill remain'd the fame,
without any Change, only that it was ne-
ceffary for it to be extended into Length,
Breadth, and Thickneſs, in fome Propor-
tion or other, and not be depriv'd of
its Dimenſions: Yet it was plain to him
from the fucceffive Alterations of them
in the fame Body, that they were diſtinct
from the Clay itfelf; as alfo, that be
cauſe the Clay could not be altogether
without them, it appear'd to him that it
be-
Hai Ebn Yokdhan.
75
belong❜d to its Effence. And thus from this
Experiment it appear'd to him, that Body
confider'd as Body, was compounded of two
Properties: The one of which repreſents
the Clay, of which the Sphere was made;
The other, the Threefold Expreſſion of it,
when form'd into a Sphere, Cube, or what
other Figure foever. Nor was it poffible
to conceive Body, but as confifting of theſe
two Properties, neither of which could fub
fift without the other. But that one
(namely, that of Extenfion) which was
liable to Change, and could fucceffive-
ly put on different Figures, did repre-
fent the Form in all thofe Bodies which had
Forms. And that other which ſtill abode
in the fame State, (which was the Clay, in
our laſt Inſtance) did repreſent_Corpo-
reity, which is in all Bodies, of what
Forms foever. Now that which we call
Clay in the foregoing Inftance, is the fame
which the Philofophers call Materia prima,
[the firſt Matter] and an, which is whol-
ly deftitute of all manner of Forms.
§. 48. When his Contemplation had pro-
ceeded thus far, and he was got to fome
diſtance from fenfible Objects, and was now
juſt upon the Confines of the intellectual
World,he diffident,and inclin'd rather to the
fenfible World, which he was more uſed to.
Therefore he retir'd from the Confideration
of
76
The Hiftory of
of abſtracted Body, (fince he found that his
Senfes could by no means reach it, nei-
ther could he comprehend it) and applied
himſelf to the Confideration of the moſt
fimple fenfible Bodies he could find, which
were thoſe four, about which he had been
exercis'd. And firſt of all he conſider'd the
Water, which he found, if let alone in that
Condition which its Form requir'd, had
theſe two things in it, viz. Senfible Cold,
and a Propenfion to move downwards :
But if heated by the Fire or the Sun, its
Coldneſs was remov'd, but its Propenfion
to move downwards ſtill remain'd: But af-
terwards, when it came to be more vehe-
mently heated, it loft its tendency down-
wards, and mounted upwards; and fo it
was wholly depriv'd of both thoſe Proper-
ties which us'd conftantly to proceed from
It, and from its Form: Nor did he know
any thing more of its Form, but only that
theſe two. Actions proceeded from thence;
and when theſe two ceas'd, the Nature of
the Form was alter'd, and the watry Form
was remov'd from that Body, fince there
appear'd in it Actions, which muſt needs
owe their Origin to another Form. There-
fore it muſt have receiv'd another Form
which had not been there before,from which
aroſe thoſe Actions, which never us'd to ap-
pear in it whilft it had the other Form.
§. 49€
Hai Ebn Yokdhan.
77
§. 49. Now he knew that every thing
that was produc'd anew, muft needs have
fome Producer. And from this Contem-
plation, there arofe in his Mind a fort of
Impreffion of the Maker of that Form,
tho his Notion of him as yet was general
and indiftinct. Then he paus'd on the ex-
amining of theſe Forms which he knew
before, one by one, and found that they
were produc'd anew and that they
muft of neceffity be beholden to fome
efficient Cauſe. Then he confider'd the Ef-
fences of Forms, and found that they were
nothing elſe, but only a Difpofition of Bo-
dy to produce fuch or ſuch Actions. For in-
ftance, Water, when very much heated, is
difpos'd to rife upwards, and that Difpofi-
tion is its Form. For there is nothing
prefent in this Motion, but Body, and
fome things which are obferv'd to arife
from it, which were not in it before (fuch
as Qualities and Motions) and the Effi-
cients which produce them. Now the fit-
nefs of Body for one Motion rather than
another, is its Difpofition and Form. The
fame he concluded of all other Forms, and
it appear'd to him, that thofe Actions
which aroſe from them, were not in reality
owing to them, but to the efficient Cauſe,
who made ufe of theſe Forms to produce
thoſe Actions which are attributed to them,
[ie, the Forms]. Which Notion of his
is
78
The Hiftory of
is exactly the fame with what God's Apo-
ftle [Mahomet] fays; I am his Hearing by
which he hears, and his Seeing by which he fees.
And in the Alcoran; You did not kill them,
but God kill'd them; when thou threwest the
Darts, it was not thou that threwest them, but
God.
§. 50. Now, when he had attain'd thus
far, fo as to have a general and indiſtinct
Notion of this Agent, he had a moft earn-
eft Defire to know him diftinctly. And
becauſe he had not as yet withdrawn him-
felf from the fenfible World, he began to
look for this voluntary Agent among fenfi-
ble Things; nor did he as yet know, whe-
ther it was one Agent or many. Therefore
he enquird ftrictly into all fuch Bodies as
he had about him, viz. thoſe which he had
been employ'd about all along, and he
found that they were all liable to Genera-
tion and Corruption: And if there were any
which did not fuffer a total Corruption,
yet they were liable to a partial one, as
Water and Earth, the parts of which are
confum'd by Fire. Likewife he perceiv'd,
that the Air was by extremity of Cold
chang'd into Snow, and then again into
Water; and among all the reft of the Bo-
dies which he was converfant with, be
could find none which had not its Exi
ftence anew, and requir'd fome voluntary
Agent to give it a Being. Upon which ac-
count
Hai Ebn Yokdhan.
79
count he laid them all afide, and tranf-
ferr'd his Thoughts to the Confideration of
the Heavenly Bodies. And thus far he
reach'd in his Contemplations, about the
end of the fourth Septenary of his Age,
viz. when he now eight and twenty Years
old.
§. 51. Now he knew very well, that
the Heavens, and all the Luminaries in
them, were Bodies, becauſe they were all
extended according to the three Dimen-
fions Length, Breadth and Thickneſs, with-
out any exception; and that every thing
that was fo extended, was Body; ergo,
they were all Bodies. Then he confider'd
next, whether they were extended infinite-
ly, as to ftretch themſelves to an endleſs
Length, Breadth and Thickneſs; or, whe
ther they were circumfcrib'd by any Limits,
and terminated by fome certain Bounds,
beyond which there could be no Extenfion.
But here he ſtop'd a while, as in a kind of
Amazement.
§. 52. Atlaft, by the ſtrength of his Ap-
prehenfion, and Sagacity of his Under-
ſtanding, he perceiv'd that the Notion of
infinite Body was abfurd and impoffible,
and a Notion wholly intelligible. He con-
firm'd himſelf in this Judgment of his, by
a great many Arguments which occurr'd
to him, when he thus argued with him-
felf. That this heavenly Body is terminated
on
80
The Hiftory of
On this fide which is next to me, is evident to
my fight: And that it cannot be infinitely ex-
tended on that oppofite fide, which rais'd this
Scruple in me, I prove thus. Suppose two
Lines drawn from the Extremity of this Hea.
venly Body, on that terminated Side which is
next to me, which Lines should be produc'd
quite through this Body, in infinitum, ac-
cording to the Extenfion of the Body; then
Suppoſe a long part of one of thefe Lines, cut
off at this End which is next to me; then
take the Remainder of what was cut off, and
draw down that end of it where it was cut off,
and lay it even with the end of the other
Line from which there was nothing cut off;
and let that Line which was shortned, lye pa-
rallel with the other; then fuppofe them
through this Body, till you come to that fide
which we fuppos'd to be infinite: Either you
will find both thefe Lines infinitely extended,
and then one of them cannot be shorter than
the other, but that which had a part of it
cut off, will be as long as that which was
which is abfurd: Or else the Line
which was cut will not be so long as that
other, and confequently finite: Therefore if
you add that part to it which was cut off
from it at first, which was finite, the whole
will be finite; and then it will be no longer or
fhorter than that Line which had nothing cut
off from it, therefore equal to it: But this is
finite, therefore the other is finite. Therefore
not,
the
P. 8!
Hai Ebn Yokdhan.
81
the Body in which fuch Lines are drawn is finite,
and all Bodies in which fuch Lines may
be
drawn, are finite: But fuch Lines may be drawn
in all Bodies. Therefore if we fuppoſe an in-
finite Body, we fuppofe an Abfurdity and Im-
poffibility.
§. 52. When by the fingular ftrength of
his Genius, (which he exerted in the find-
ing out fuch a Demonſtration) he had fa-
tisfied himſelf that the Body of Heaven
was finite; he defired, in the next place, to
know what Figure it was of, and how it
was limited by the circumambient Super-
ficies. And firft he obſerv'd the Sun, Moon
and Stars, and faw that. they all rofe
in the Eaft, and fet in the Weft; and
thoſe which went right over his Head
defcrib'd a great Circle, but thoſe at a
greater diftance from the Vertical Point,
either Northward or Southward, de-
ſcrib'd a leſſer Circle. So that the leaft Cir-
cles which were deſcrib'd by any of the
Stars, were thoſe two which went round
the two Poles, the one North, the other
South; the laft of which is the Circle of
Sohail or Canopus; the firft, the Circle of
thoſe two Stars which are called in Arabick
Alpherkadani. Now becauſe he liv'd under
the Equinoctial Line, (as we fhew'd be-
fore) all thoſe Circles did cut the Horizon
at right Angles, and both North and South
F
were
82
The History of
were alike to him, and he could fee both
the Pole-Stars: He obferv'd, that if a
Star aroſe t any time in a great Circle,
and another Star at the fame in a leffer
Circle, yet nevertheleſs, as they roſe to-
gether, fo they ſet together: and he ob-
ferv'd it of all the Stars, and at all times.
From whence he concluded that the
Heaven was of a Spherical Figure; in
which Opinion he was confirm'd, by ob-
ferving the Return of the Sun, Moon and
Stars to the Eaft, after their Setting; and
alfo, becauſe they always appear'd to
him of the fame bignefs, both when they
rofe, and when they were in the midſt of
Heaven, and at the time of their Setting;
whereas, if their Motions had not been
Circular, they muſt have been nearer to
fight, at fome times than others; and confe-
quently their Dimenſions would have ap-
pear'd proportionably greater or leffer;
but fince there was no fuch Appear-
ance,
he concluded that their Motions
were Circular. Then he confider'd the
Motion of the Moon and the Planets
from Weſt to Eaft, till at laft he under-
flood a great part of Aftronomy. Be-
fides, he apprehended that their Motions
were in different Spheres, all which were
comprehended in another which was above
them all, and which turn'd about all the reſt
in the fpace of a Day and a Night. But it
too
Hai Ebn Yokdhan..
83.
were too tedious to explain particularly
how he advanc'd in this Science; beſides, 'tis
taught in other Books; and what we have
already faid, is as much as is requifite for
our preſent purpoſe.
§. 53. When he had attain'd to this
degree of Knowledge, he found that the
whole Orb of the Heavens, and whatſoever
was contain'd in it, was as one Thing
compacted and join'd together; and that
all thofe Bodies which he us'd to confider
before, as Earth, Water, Air, Plants, Ani-
mals and the like, were all of them ſo con-
tain'd in it, as never to go out of its
Bounds: And that the whole was like
One Animal, in which the Luminaries re-
preſented the Senſes; The Spheres ſo join'd
and compacted together, anfwer'd to the
Limbs; and the Sublunary World, to the
Belly, in which the Excrements and Hu-
mors are contain'd, and which oftentimes
breeds Animals, as the Greater World.
§. 54. Now when it appear'd to him,
that the whole World was only One Sub-
ftance, depending upon a Voluntary Agent,
and he had united all the Parts of it, by the
fame way of thinking which he had before
made ufe of in confidering the Sublunary
World; he propos'd to his Confideration
the World in General, and debated with
himſelf, whether it did exift in Time, after
it had been; and came to Be, out of nothing;
F 2
or
84
The Hiftory of
or whether it had been from Eternity,
without any Privation preceeding it. Con-
cerning this Matter, he had very many and
great Doubts; fo that neither of theſe
two Opinions did prevail over the other.
For when he propos'd to himſelf the Be-
lief of its Eternity, there arofe a great many
Objections in his Mind; becauſe he thought
that the Notion of Infinite Exiſtence was
preſs'd with no leſs Difficulties, than that
of Infinite Extenfion: And that fuch a
Being as was not free from Accidents
pro-
duc'd a-new, muft alfo it felf be produc'd
anew, becauſe it cannot be faid to be
more ancient than thofe Accidents:
And that which cannot exift before Acci-
dents produc'd in Time, muſt needs itſelf
be produc'd in Time. Then on the other
hand, when he propos'd to himſelf the Be-
lief of its being produc'd a-new, other
Objections occur'd to him; for he perceiv'd
that it was impoffible to conceive any Noti-
on of its being produc'd a-new, unless it was
fuppos'd that there was Time before it;
whereas Time was one of thoſe things
which belong'd to the World, and was in-
feparable from it; and therefore the World
could not be fuppos'd to be later than
Time. Then he confider'd, that a Thing
Created muſt needs have a Creator: And
if fo, Why did this Creator make the
World now, and not as well before? Was
it becauſe of any new Chance which
hap-
Hai Ebn Yokdhan.
85
happen'd to him? That could not be; for
there was nothing exiftent befides him-
felf. Was it then upon the Account of any
Change in his own Nature? But what
ſhould cauſe that Change? Thus he continu-
ed for ſeveral Years, arguing pro and con about
this Matter; and a great many Arguments
offer'd themſelves on both fides, fo that
neither of theſe two Opinions in his Judg
ment over-balanc'd the other.
§. 55. This put him to a great deal of
trouble, which made him begin to con-
fider with himſelf, what were the Confe-
quences which did follow from each of theſe
Õpinions, and that perhaps they might be
both alike. And he perceiv'd, that if he
held that the World was created in Time,
and exifted after a total Privation, it would
neceffarily follow from thence, that it could
'not exift of it felf, without the help of
fome Agent to produce it. And that this
Agent muſt needs be fuch an one as
cannot be apprehended by our Senfes; for
if he ſhould be the Object of Senſe, he muſt
be Body, and if Body, then a Part of the
World, and confequently a Created Being;
fuch an one, as would have ftood in need
of fome other Cauſe to create him: and if
that fecond Creator was Body, he would
depend upon a third, and that third upon
upon a fourth, and fo ad infinitum, which
is abfurd. Since therefore the World ftands
F3
in
86
The Hiftory of
in need of an incorporeal Creator: And
fince the Creator thereof is really incor-
poreal, 'tis impoffible for us to appre-
hend him by any of our Senſes; for we
perceive nothing by the help of them but
Body, or fuch Accidents as adhere to Bodies:
And becauſe he cannot be perceiv'd by the
Senfes, it is impoffible he ſhould be appre-
hended by the Imagination; for the Ima-
gination does only reprefent to us the
Forms of things in their abfence, which we
have before learn'd by our Senfes. And
fince he is not Body, we muſt not attribute
to him any of the Properties of Body; the
firft of which is Extenſion, from which he
is free, as alfo from all thofe Properties of
Bodies which flow from it. And ſeeing that
he is the Maker of the World, doubtless he
has the Sovereign Command over it. Shall
not he know it, that created it? He is wife,
Omniscient!
§. 56. On the other fide, he faw that if he
held the Eternity of the World, and that
it always was as it now is, without any
Privation before it; then it would follow,
that its Motion must be Eternal too; be-
cauſe there could be no Reft before it, from
whence it might commence its Motion.
Now all Motion neceffarily requires a
Mover; and this Mover must be either a
Power diffus'd through the Body mov'd,
or elfe through fome other Body without it,
or
Hai Ebn Yokdhan.
87
?
"
or elſe a certain Power, not diffus'd or
difpers'd through any Body at all. Now
every Power which paffeth, or is diffus'd,
through any Body, is divided or doubled.
For Inftance; The Gravity in a Stone, by
which it tends downwards, if you divide
the Stone into two parts, is divided into
two parts alfo; and if you add to it an-
other like it, the Gravity is doubled. And
if it were poffible to add Stones in infini-
tum, the Gravity would increaſe in infini-
tum too. And if it were poffible that
that Stone ſhould grow ftill bigger, till it
reach'd to an infinite Extenfion the
Weight would increaſe alſo in the fame
proportion; and if on the other fide, a
Stone ſhould grow to a certain fize, and
ftop there, the Gravity would alfo in-
creaſe to ſuch a pitch, and no farther.
Now it is demonftrated, that all Body muſt
neceffarily be finite; and confequently, that
Power which is in Body is finite too. If
therefore we can find any Power, which
produces an Infinite Effect, 'tis plain that
it is not in Body. Now we find, that the
Heav'n is mov❜d about with a Perpetual
Motion, without any Ceffation. Therefore
if we affirm the Eternity of the World, it
neceffarily follows that the Power which
moves it, is not in its own Body, nor in
the other Exterior Body; but proceeds
from fomething altogether abftracted from
F 4
Body,
88
The Hiftory of
;
Body, and which cannot be defcrib'd by
Corporeal Adjuncts or Properties. Now
he had learn'd from his firft Contem-
plation of the Sublunary World, that the
true Effence of Body confifted in its Form,
which is its Difpofition to feveral forts
of Motion ; but that Part of its Effence
which confifted in Matter was very mean,
and ſcarce poffible to be conceiv'd
therefore the Exiſtence of the whole
World confifts in its Difpofition to
be moy'd by this Mover, who is free from
Matter, and the Properties of Body; abf-
tracted from every thing which we can
either perceive by our Senfes, or reach by
our Imagination. And fince he is the Effi-
cient Cauſe of the Motions of the Hea-
vens, in which (notwithſtanding their
feveral kinds) there is no difference, no
Confufion, no Ceffation; without doubt he
has a Power over it, and a perfect Know-
ledge of it.
§. 57. Thus his Contemplation this
Way, brought him to the fame Conclufion
it did the other Way. So that doubting
concerning the Eternity of the World, and
its Exiſtence de novo, did him no harm at
all. For it was plain to him both ways,
that there was a Being, which was not
Body, nor join'd to Body, nor feparated
from it; nor within it, nor without it;
becauſe Conjunction and Separation, and
being
Hai Ebn Yokdhan.
89
being within any thing, or without it, are
all Properties of Body, from which that
Being is altogether abftracted. And becauſe
all Bodies ftand in need of a Form to be
added to their Matter, as not being able to
fubfift without it, nor exift really; and the
Form it felf cannot exift, but by this
Voluntary Agent, it appear'd to him that
all things ow'd their Exiſtence to this
Agent; and that none of them could ſub-
fift, but through him: andconfequently,
that he was the Cauſe, and they the Ef-
fects, (whether they were newly created
after a Privation, or whether they had no
Beginning, in refpect of him, 'twas all one)
and Creatures whofe Exiſtence depended
upon that Being; and that without his
Continuance they could not continue, nor
exift without his Exifting, nor have been
eternal without his being Eternal; but
that he was effentially independent of
them, and free from them. And how ſhould
it be otherwiſe, when it is demonftrated,
that his Power and Might are infinite, and
that all Bodies, and whatſoever belongs to
them are finite ? Confequently, that the
whole World, and whatfoever was in it,
the Heavens, the Earth, the Stars, and
whatſoever was between them above
them, or beneath them, was all his Work
and Creation, and pofterior to him in Na-
ture, if not in Time. As, if you take any
Body
90
The Hiftory of
Body whatſoever in your Hand, and then
move your Hand, the Body will without
doubt follow the Motion of your Hand,
with ſuch a Motion as fhall be pofterior to
it in Nature, tho' not in Time, becauſe
they both began together: So all this
World is caus'd and created by this Agent
out of Time, Whofe Command is, when he
would have any thing done, B E, and it is.
BE,
§. 58. And when he perceiv'd that all
things which did exift were his Workman-
fhip, he look'd them over again, confidering
attentively the Power of the Efficient, and
admiring the Wonderfulneſs of the Work-
manſhip, and fuch accurate Wiſdom, and
fubtil Knowledge. And there appear'd to
him in the moft minute Creatures (much
more in the greater) fuch Footſteps of
Wiſdom, and Wonders of the Work of
Creation, that he was fwallow'd up with
Admiration, and fully affur'd that theſe
things could not proceed from any other,
than a Voluntary Agent of infinite Per-
fection, nay, that was above all Perfection;
fuch an one, to whom the Weight of the
leaſt Atom was not unknown, whether in
Heaven or Earth; no, nor any other thing,
whether leffer or greater than it.
§. 59. Then he confider'd all the kinds of
Animals, and how this Agent had given
fuch a Fabrick of Body to every one of
them, and then taught them how to ufe it.
For
Hai Ebn Yokdhan.
91
For if he had not directed them to apply
thofe Limbs which he had given them, to
thoſe reſpective Ufes for which they were
defign'd, they would have been ſo far
from being of any Service that they
would rather have been a Burden. From
whence he knew, that the Creator of
the World was fupereminently Bounti-
ful, and exceedingly Gracious.
And
then when he perceiv'd among the Crea-
tures, any that had Beauty, Perfection,
Strength, or Excellency of any kind what-
ver, he confider'd with himſelf, and
knew that it all flow'd from that Volun-
tary Agent, (whofe Name be praiſed) and
from his Effence and Operation. And he
knew, that what the Agent had in his own
Nature, was greater than that, [which he
faw in the Creatures,] more perfect and
compleat, more beautiful and glorious, and
more laſting; and that there was no pro-
portion between the one and the other.
Neither did he ceaſe to profecute this
Search, till he had run through all the At-
tributes of Perfection, and found that they
were all in this Agent, and all flow'd from
him; and that he was moſt worthy to have
them all afcrib'd to him, above all the Crea-
tures which were defcrib'd by them.
}
§. 60. In like manner he enquir❜d into
all the Attributes of Imperfection, and per-
ceiv'd that the Maker of the World was
free
92
The Hiftory of
free from them all: And how was it poffible
for him to be otherwiſe, fince the Notion
of Imperfection is nothing but mere Priva-
tion, or what depends upon it? And how
can he any way partake of Privation, who
is very Effence, and cannot but exift; who
gives Being to every thing that exifts,
and befides whom there is no Exiſtence?
But HE is the Being, HE is the Abfolute-
neſs, HE the Beauty, HE the Glory, HE
the Power, HE the Knowledge, HE is
HE, and befides Him all things are fubject to
perifbing.
§. 61. Thus far his Knowledge had
brought him towards the end of the fifth
Septenary from his Birth, viz. when he
was 35
Years old. And the Confideration
of this Supream Agent was then fo rooted
in his Heart, that it diverted him from
thinking upon any thing elſe: and he fo
far forgot the Confideration of the Crea
tures, and the Enquiring into their Na-
tures, that as foon as e'er he caft his Eyes
upon any thing of what kind foever, he
immediately perceiv'd in it the Footſteps of
this Agent; and in an inftant his Thoughts
were taken off from the Creature, and
and transferr❜d to the Creator. So that he
was inflam'd with the defire of him, and
his Heart was altogether withdrawn from
† Alcoran, Chap. Alkefar.
think,
Hai Ebn Yokdhan.
93
thinking upon this inferior World, which
contains the Objects of Senfe, and wholly
taken up with the Contemplation of the
upper, Intellectual World.
3. 62. Having now attain'd to the Know-
ledge of this Supream Being, of Permanent
Exiſtence, which has no Caufe of his own
Exiſtence, but is the Cauſe why all things
elfe exift; he was defirous to know by
what Means he had attain'd this Know-
ledge, and by which of his Faculties he had
apprehended this Being. And firſt he ex-
amin'd all his Senfes, viz. his Hearing, Sight,
Smelling, Tafting and Feeling, and per-
ceiv'd that all theſe apprehended nothing
but Body, or what was in Body. For the
Hearing apprehended nothing but Sounds,
and theſe came from the Undulation of the
Air, when Bodies are ftruck one againſt
another. The Sight, apprehends Colours.
The Smelling, Odours. The Tafte, Savours.
And the Touch, the Temperatures and
Difpofitions of Bodies, fuch as Hardneſs
Softness, Roughnefs and Smoothneſs.
Nor does the Imagination apprehend any
thing, but as it has Length, Breadth and
Thickneſs. Now all theſe things which are
thus apprehended, are the Adjuncts of
Bodies; nor can theſe Senfes apprehend
any thing elſe, becauſe they are Faculties
diffus'd through Bodies, and divided ac-
cording to the divifion of Bodies, and for
that
94
The History of
that reaſon cannot apprehend any thing
elfe but divifible Body. For fince this
Faculty is diffus'd through the vifible
Body, 'tis impoffible, but that when it
apprehends any thing whatſoever, that
thing fo apprehended, muſt be divided as
the Faculty is divided. For which Reaſon,
no Faculty which is feated in Body, can
apprehend any thing but what is Body, or
in it. Now we have already demonſtra-
ted, that this neceffarily Exiftent Being is
free in every reſpect from all Properties of
Body; and confequently not to be appre-
hended, but by fomething which is neither
Body, nor any Faculty inherent in Body, nor
has any manner of dependance upon it, nor
is either within it, or without it, nor join'd
to it, nor ſeparated from it. From whence
it appear'd to him, that he had apprehended
this Being by that which was his Effence,
and gain'd a certain Knowledge of him.
And from hence he concluded, that this
Effence was Incorporeal, and free from all
the Properties of Body. And that all his
External Part which he faw, was not in
reality his Effence; by that his true Effence
was That, by which he apprehended that
Abfolute Being of neceſſary Existence.
§. 63. Having thus learn'd, that this
Effence was not that Corporeal Mafs
which he perceiv'd with his Senfes, and
was cloath'd with his Skin, he began to
enter-
Hai Ebn Yokdhan.
95
entertain mean Thoughts of his Body, and
fet himſelf to contemplate that Noble
Being, by which he had reach'd the Know-
ledge of that Superexcellent, and Neceffa-
rily exiftent Being; and began to confider
with himſelf, by means of that Noble
Effence of his, whether this Noble Effence
of his could poffibly be diffolv'd, or dye,
or be annihilated; or whether it were of
perpetual duration. Now he knew that
Corruption and Diffolution were Properties
of Body, and confifted in the putting off
one Form, and putting on another. As for
Inftance: when Water is chang'd into Ais,
and Air into Water; or when Plants are
turn'd into Earth or Aſhes, and Earth again
into Plants; (for this is the true Notion of
Corruption.) But an Incorporeal Being,
which has no dependance upon Body, but
is altogether free from the Accidents pro-
per to Body, cannot be fuppos'd to be
liable to Corruption.
§. 64. Having thus fecur'd himſelf in
this Belief, that his Real Effence could not
be diſſolv'd, he had a mind to know what
Condition it ſhould be in, when he had
laid aſide the Body, and was ſeparated
from it; which he perfuaded himfelf
would not be, till the Body ceas'd to con-
tinue a fit Inftrument for its ufe. Therefore
he confider'd all his Apprehenfive Facul
ties, and perceiv'd that every one of them
did
96
The Hiftory of
did fometimes apprehend Potentially, and
fometimes Actually; as the Eye when it is
fhut, or turn'd away from the Object, fees
Potentially. (For the meaning of appre-
hending Potentially is, when it does not ap-
prehend now, yet can do it for the time to
come.) And when the Eye is open, and
turn'd toward the Object, it fees Actually
(for that is call'd Actual, which is prefent,)
and fo every one of theſe Faculties is fome
times in Power, and fometimes in Act:
And if any of them did never actually
apprehend its Proper Object, fo long as it
remains in Power, it has no defire to any
Particular Object; becauſe it knows no-
thing of
any, (as a Man that is born blind.)
But if it did ever actually Apprehend, and
then be reduc'd to the Power only fo
long as it remains in that condition, it will
defire to apprehend in Act; becaufe it has
been acquainted with the Object, and is
intent upon it, and lingers after it; as a
Man who could once fee, and after is
blind, continually defires Vifible Objects:
And according as the Object which he has
ſeen, is more perfect, and glorious, and
beautiful, his Defire towards it is propor-
tionably increas'd, and his Grief for the
Lofs of it ſo much the greater. Hence it is
that the Grief of him who is depriv'd of
that Sight he once had, is greater than his
who is depriv'd of Smelling; becauſe the
Ob-
Hai Ebn Yokdhan.
97
Objects of Sight are more perfect and
beautiful than thofe of Smelling. And if
there be any thing of boundleſs Per-
fection, infinite Beauty Glory and
Splendor, that is above all Splendor and
Beauty; fo that there is no Perfection,
Beauty, Brightneſs, or Comlinefs, but
flows from it. Then certainly he that
fhall be depriv'd of the Sight and Know-
ledge of that Thing, after he has once
been acquainted with it, muft necef-
farily, fo long as he continues in that
State, fuffer inexpreffible Anguiſh; as on
the contrary, he that continually has it
preſent to him, muft needs enjoy uninter-
rupted Delight, perpetual Felicity, and in-
finite Joy and Gladneſs.
§. 65. Now it had been already made
plain to him, that all the Attributes of Per-
fection belong'd to that Being which did ne-
ceffariy ſelf-exiſt, and that he was far from
all manner of Imperfection.He was certain
withal,that the Faculty by which he attain'd
to the Apprehenfion of this Being, was not
like to Bodies, nor fubject to Corruption, as
they are. And from hence it appear'd to him,
that whofoever had fuch an Effence as was
capable of apprehending this Noble Being,
muft, when he put off the Body at the time
of his Death, have been formerly, during
his Converſation in the Body, firft, either
one who was not acquainted with this
G
ne-
98
The Hiftory of
neceffarily felf-exiftent Effence, nor ever was
join'd to him,norever heard any thing of him;
and ſo would, at the feparating with the Bo-
dy, never to be join'd to him, nor to be con-
cern'd at the want of him. Becauſe all the
Corporeal Faculties ceafe when the Body
dies, nor do they any longer defire or linger
after their proper Objects; nor are in any
trouble or pain for their abfence; (which is
the Condition of all Brutes, of what ſhape ſo-
ever they are.) Or elfe, fecondly, fuch an one,
who while he continu'd in the Body,did con-
verſe with this Being, and had a ſenſe of his
Perfection, Greatnefs, Dominion,and Power;
but afterwards declin❜d from him, and fol-
low'd his vicious Inclinations, till at length
Death overtook him whilft in this State; he
fhall be depriv'd of that Viſion, and yet be
afflicted with the Defire of Enjoying it,and fo
remain in laſting Puniſhment and inexpref-
fible Torture; whether he be to be deliver'd
from his Mifery after a long time, and enjoy
that Viſion which he fo earnestly defires; or,
everlaſtingly to abide in the fame Torments,
according as he was fitted and difpos'd for
either of theſe two,during his continuance in
the Body. Or laftly, were fuch an one, who
convers'd with this neceffarily felf-exiftent
Being,and apply'd himſelf to it,with the ut-
moft of his Ability, and has all his Thoughts
continually intent upon his Glory, Beauty,
and Splendor,and never turns fromhim, nor
for-
Hai Ebn Yokdhan.
99
forfakes him, till Death feizes him in the
Act of Contemplation and Intuition : Such
a Man as this fhall, when feparated from Bo-
dy, remain in everlaſting Pleaſure, and De-
light,and Joy and Gladness,by reaſon of the
uninterrupted Vifion of that felf-exiftent
Being, and its intire freedom from all Im-
purity and Mixture; and becauſe all thofe
Senfible Things fhall be remov'd from
him, which are the proper Objects of the
Corporeal Faculties, and which, in regard
of his preſent State, are no better than
Torments, Evils and Hinderances.
§. 66. Being thus fatisfied, that the Per
fection and Happineſs of his own Being con-
fifted in the actually beholding that necef-
farily felf-exiſtent Being perpetually, fo as
not to be diverted from it fo much as the
twinkling of an Eye, that Death might find
him actually employ'd in that Viſion, and
fo his Pleaſure might be continu'd, with-
out being interrupted by any Pain; (which
Ab-Jonaid a Doctor, and Imaum, of the
Sect of the Suphians, alluded to; when at the
point of Death, he faid to his Friends about
him, This is the Time when Men ought to
Glorify GOD, and be inftant in their Pray-
ers,) he began to confider with himſelf, by
what Means this Viſion might actually be
continu'd, without Interruption. So he
was very intent for a time upon that Being;
but he could not ftay there long, before
fome
G z
100
The Hiftory of
fome fenfible Object or other would prefent
it felf, either the Voice of fome wild Beaft
would reach his Ears, or fome Phantaſy
affected his Imagination; or he was touch'd
with fome Pain in fome Part or other; or
he was hungry, or dry, or too cold, or too
hot, or was forc'd to rife to eaſe Nature.
So that his Contemplation was interrupted,
and he remov'd from that State of Mind:
And then he could not, without a great
deal of difficulty, recover himſelf to that
State he was in before; and he was afraid
that Death ſhould overtake him at fuch a
Time as his Thoughts were diverted from
the Viſion, and fo fhould fall into ever-
lafting Mifery, and the Pain of Separa-
tion.
§. 67. This put him into a great deal of
Anxiety, and when he could find no Re-
medy, he began to confider all the feveral
Sorts of Animals and obſerve their
Actions, and what they were employ'd
about; in hopes of finding fome of them
that might poffibly have a Notion of
this Being, and endeavour after him;
that fo he might learn of them which way
to be fav'd. But he was altogether dif
appointed in his Search; for he found that
they were all wholly taken up in getting
their Provifion, and fatisfying their Defires
of Eating, and Drinking, and Copula-
tion, and chufing the fhady places in hot
燕
​Wea-
Hai Ebn Yokdhan.
101
Weather, and the funny ones in cold: And
that all their life-time, both day and night,
till they died, was ſpent after this manner,
without any variation, or minding any
thing elſe at any time. From whence it
appear'd to him, that they knew nothing of
this Being, nor had any defire towards it,
nor became acquainted with it by any
Means whatſoever; and that they all went
into a State of Privation, or fomething
very near a-kin to it. Having pafs'd this
Judgment upon the Animals, he knew that
it was much more reaſonable to conclude
fo of Vegetables, which had but few of
thoſe Apprehenfions which the Animals
had; and if that whoſe Apprehenfion was
more perfect did not attain to this Know-
ledge, much lefs could it be expected from
that whoſe Apprehenfion was lefs perfect;
eſpecially when he faw that all the Actions
of Plants reach'd no farther than Nutrition
and Generation.
§. 68. He next confider'd the Stars and
Spheres, and faw, that they had all regular
Motions, and went round in a due Order;
and that they were pellucid and fhining,
and remote from any approach to Change
or Diffolution: which made him have a
ftrong fufpicion, that they had Effences di-
ftinct from their Bodies, which were acquaint-
ed with this neceffarily felf-existent Effence.
And that theſe underſtanding Effences, were
G 3
like
102
The History of
like his underſtanding Effence. And why
might it not be fuppos'd that they might
have incorporeal Effences, when he him-
felf had, notwithſtanding his Weakneſs
and extream want of fenfible Things?
That he confifted of a corruptible Body,
and yet nevertheleſs, all thefe Defects did
not hinder him from having an incorpo-
real incorruptible Effence: From whence
he concluded, that the Celeſtial Bodies
were much more likely to have it; and
he perceived that they had a Knowledge of
the neceffarily felf exiftent Being,and did actu-
ally behold it at all times; becauſe they
were not at all incumbred with thoſe Hin-
derances, arifing from the Intervention of
fenfible Things, which debarr'd him from
enjoying the Vision, without Interrup,
tion,
§. 69. Then he began to confider with
himſelf, what fhould be the reaſon why
he alone, above all the reft of living Crea-
tures, fhould be endu'd with ſuch an Ef
fence, as made him like the Heavenly
Bodies. Now he underſtood before the
Nature of the Elements, and how one of
them us❜d to be chang'd into another, and
that there was nothing upon the Face of
the Earth, which always remain❜d in the
fame Form, but that Generation and Cor-
ruption follow'd one another perpetually
in a mutual Succeffion; and that the great-
ef
Hai Ebn Yokdhan.
103
eft part of theſe Bodies were mix'd and
compounded of contrary Things, and were
for that reaſon the more difpos'd to Diffo-
lution: And that there could not be found
among them all, any thing pure and free
from Mixture, but that fuch Bodies as
came neareſt to it, and had leaft mixture,
as Gold and Jacinth are of longeſt Dura-
tion, and lefs fubject to Diffolution; and
that the Heavenly Bodies were moft fim-
ple and pure, and for that reafon more
free from Diffolution, and not fubject to
a Succeffion of Forms. And here it ap-
pear'd to him, that the real Effence of
thoſe Bodies, which are in this fublunary
World, confifted in fome, of one fimple
Notion added to Corporeity, as the four
Elements; in others of more, as Animals
and Plants. And that thofe, whoſe Ef-
fence confifted of the feweft Forms, had
feweft Actions, and were farther diftant
from Life. And that if there were any
body to be found, that was deftitute of all
Form, it was impoffible that it fhould
live, but was next to nothing at all; alfo
that thoſe things which were endu❜d with
moft Forms, had the moft Operations,
and had more ready and eafie entrance to
the State of Life. And if this Form were
fo difpos'd, that there were no way of fe-
parating it from the Matter to which it
properly belong'd, then the Life of it,
G4
would
104
The Hiftory of
would be manifeft, permanent and vigo-
rous to the utmoft degree. But on the
contrary, whatſoever Body was altogether
deſtitute of a Form, was an, Matter with-
out Life, and near a-kin to nothing. And
that the four Elements ſubfifted with one
fingle Form only, and are of the firſt Rank
of Beings in the fublunary World, out of
which, other things endu'd with more
Forms are compounded: And that the
Life of theſe Elements is very weak, both
becauſe they have no variety of Motion,
but always tend the fame way; and be-
caufe every one of them has an Adverſary
which manifeftly oppoſes the Tendency of
its Nature, and endeavours to deprive it
of its Form; and therefore its Effence is
of fhort Continuance, and its Life weak:
But that Plants had a ftronger Life, and
Animals a Life more manifeft than the
Plants. The reafon of which is, becauſe
that whenever it happen'd, that in any of
thefe compound Bodies, the Nature of
one Element prevail'd, that predomi-
nant Element would overcome the Na-
tures of the reft, and deftroy their
Power; fo that the compounded Body would
be of the fame Nature with that prevail-
ing Element, and confequently partake but
of a ſmall Portion of Life, becauſe the Ele-
ment it felf does fo.
§. 70. On
#
Hai Ebn Yokdhan.
105
§. 70. On the contrary, if there were a-
ny of theſe compounded Bodies, in which
the Nature of one Element did not prevail
over the reft, but they were all equally
mix'd, and a match one for the other
then one of them would not abate the Force
of the other, any more than its own Force
is abated by it, but they would work upon
one another with equal Power, and the
Operation of any one of them would not
be more confpicuous than that of the reft;
and this Body would be far from being
like to any one of the Elements, but would
be as if it had nothing contrary to its Form,
and conſequently the more difpos'd for
Life; and the greater this Equality of Tem-
perature was, and by how much the more
perfect, and further diftant from inclining
one way or other, by fo much the farther
it is diftant from having any contrary to it,
and its Life is the more perfect. Now fince
that Animal Spirit which is feated in the
Heart is of a moft exact Temperature, as
being finer than Earth and Water, and
groffer than Fire and Air, it has the Na-
ture of a Mean between them all, and
and which has no manifeft Oppofition to
any of the Elements, and by this means is
fitted to become that Form which conſti-
tutes an Animal. And he faw that it
follow'd from hence, that thoſe Animal
Spirits which were of the moſt even Tem-
perature,
106
The History of
perature, were the beft difpos'd for the
moſt perfect Life in this World, of Gene-
ration and Corruption, and that this Spi-
rit was very near having no oppofite to
its Forms, and did in this refpect refem-
ble the Heavenly Bodies which have no
oppofite to their Forms; and was therefore
the Spirit of the Animal, becauſe it was a
Mean between all the Elements, and had
no abfolute Tendency, either upwards or
downwards; but that, if it were poffible
it fhould be plac'd in the middle Space,
between the Center and the higheſt Bounds
of the Region of Fire, and not be deſtroy'd,
it would continue in the fame place, and
move neither upwards nor downwards;
but if it ſhould be locally mov d, it would
move in a round, as the Heavenly Bodies
do, and if it mov'd in its place, it would
be round its own Center, and that it was
impoffible for it to be of any other Figure
but Spherical, and for that reaſon it is
very much like to the Heavenly Bodies.
§. 71. And when he had confider'd the
Properties of Animals, and could not fee
any one among them, concerning which
he could in the leaft fufpect that it had
any Knowledge of this neceffarily felf-exiftent
Being; but he knew that his own Effence
had the Knowledge of it: He concluded
from hence that he was an Animal, en-
du'd with a Spirit of an equal Tempera-
ture,
Hai Ebn Yokdhan.
107
ture, as all the Heavenly Bodies are, and
that he was of a diftinct Species from the
reſt of Animals, and that he was created
for another end, and defign'd for fomething
greater than what they were capable of.
And this was enough to fatisfie him of the
Nobility of his Nature; namely, that his
viler Part, i.e. the Corporeal, was moſt
like of all to the Heavenly Subftances,
which are without this World of Genera-
tion and Corruption, and free from all ac-
cidents that cauſe any Defect, Change or
Alteration: And that his noble Part, viz.
that by which he attain'd the Knowledge
of the neceffarily felf-exiftent Being, was fome-
thing Heroical and Divine, not fubject to
Change or Diffolution, nor capable of be-
ing defcrib'd by any of the Properties or
Attributes of Bodies: Not to be apprehend-
ed by any of the Senfes, or by the Imagi-
nation; nor to be known by the means of
any other Inſtrument but it ſelf alone, and
that it attains the Knowledge of it felf by
it felf, and was at once the Knower, the
Knowledge, and the Thing known, the
Faculty and the Object. Neither was
there any difference between any of thefe,
becauſe Diverſity and Separation are Pro-
perties and Adjuncts of Bodies; but Body
was no way concern'd here, nor any Pro
perty or Adjunct of Body.
§. 78. Ha-
108
The Hiftory of
§. 72. Having apprehended the manner
by which the being like the Heavenly Bo-
dies, was peculiar to him above all other
kinds of Animals whatever; he perceiv'd
that it was a Duty neceffarily incumbent
upon him to reſemble them, and imitate
their Actions, and endeavour to the utmoft
to become like them: He perceiv'd alfo
that in reſpect of his nobler Part, by which
he had attain'd the Knowledge of that ne-
ceffarily felf-exiftent Being, he did in fome mea-
fure refemble it, becauſe he was feparated
from the Attributes of Bodies, as the ne-
effarily felf-exiftent Being is feparated from
them. He faw alfo that it was hisDuty to en-
deavour to make himſelf Maſter of thePro-
perties of that Being by all poffible means,
and put on his Qualities, and imitate his
Actions, and labour in the doing his Will,
and reſign himſelf wholly to him, and ſub-
mit to his Difpenfations heartily and un-
feignedly, fo as to rejoice in him, tho'
he fhould lay Afflictions upon his Body,
and hurt, or totally deſtroy it.
§. 73. He alſo perceiv'd that he refem-
bled the Beaſts in his viler part, which
belong'd to this Generable and Corruptible
World, viz. this dark, grofs Body, which
follicited him with the Defire of Variety of
fenfible Objects, and excited him to eat-
ing, drinking, and Copulation; and he
knew that his Body was not created and
join'd
Hai Ebn Yokdhan.
109
join'd to him in vain, but that he was
oblig'd to preſerve it and take care of it,
which he faw could not be done without
fome of thoſe Actions which are common
to the rest of the Animals. Thus it was
plain to him, that there were three forts
of Actions which he was oblig❜d to, viz.
1. Either thoſe by which he reſembled the
Irrational Animals. Or, 2. Thoſe by
which he reſembled the Heavenly Bodies.
Or, 3.Thofe by which he reſembled the ne-
ceffarily felf-exiſtent Being: And that he was
oblig'd to the first, as having a groſs Body,
confifting of feveral Parts, and different
Faculties, and variety of Motions. To
the ſecond, as having an Animal Spirit,
which had its Seat in the Heart, and was
the firſt beginning of the Body and all its
Faculties. To the third, as he was what
he was, viz. as he was that Being, by
which he knew the neceffarily felf-existent
Being. And he was very well affur'd before,
that his Happineſs and Freedom from Mi-
fery, confifted in the perpetual Viſion of
that neceſſarily ſelf-exiftent Being, without be-
ing averted from it ſo much as the twink-
ling of an Eye
§. 74. Then he weigh'd with himſelf, by
what means a Continuation of this Vifion
might be attain'd, and the Reſult of his
Contemplation was this, viz. That he was
obliged to keep himſelf conſtantly exercis'd
in
110
The Hiftory of
in theſe three kinds of Reſemblance: Not
that the first of them did any way contri-
bute to the helping him to the Vifion (but
was rather an Impediment and Hindrance,
becauſe it was concern'd only in fen-
fible Objects, which are all of them a fort
of Veil or Curtain interpos'd between us
and it;) but becauſe it was neceſſary for
the Prefervation of the Animal Spirit
whereby the fecond Reſemblance, which
he had with the Heavenly Bodies was ac
quir'd, and was for this reafon neceſſary,
though incumbred with Hindrances and
Inconveniencies. But as to the fecond
Conformity, he ſaw indeed that a great
fhare of that continu'd Viſion was attain’d
by it, but that it was not without Mix-
ture; becauſe, whatfoever contemplates
the Viſion after this manner continually,
does, together with it, have regard to, and
caft a Look upon his own Effence, as fhall
be fhewn hereafter. But that the third
Conformity was that by which he obtain'd
the pure and entire Vision, fo as to be whol-
ly taken up with it, without being divert-
ed from it one way or other, by any
means whatſoever, but being ftill intent up-
on that neceffarily felf-exiftent Being; which
whofoever enjoys, has no regard to any
thing elſe, and his own Effence is altoge-
ther neglected, and vanifh'd out of fight,
and become as nothing; and ſo are all
other
Hai Ebn Yokdhan.
111
other Effences both great and fmall, except
only the Effence of that One, True, Necef
farily Self-exiftent, High and Powerful Being.
S. 75. Now when he was affur'd that
the utmoft Bound of all his Defires confifted
in this third Conformity, and that it was
not to be attain'd, without being a long
time exercis'd in the fecond; and that there
was no continuing fo long as was neceffa-
ry for that Purpoſe, but by means of the
firft; (which, how neceffary foever, he
knew was an Hindrance in itſelf, and an
Help only by Accident.) He refolved to
allow himſelf no more of that firft Confor-
mity than needs muft, which was only
juſt ſo much as would keep the Animal
Spirit alive. Now, in order to this, he
found there were two Things neceffary;
The former, to help it inwardly, and fup-
ply the Defect of that Nouriſhment which
was wafted; The latter, to preſerve it
from without, againſt the Extremities of
Heat and Cold, Rain and Sun, hurt-
ful Animals, and fuch like; and he
perceiv'd, that if he ſhould allow himſelf
to uſe theſe things, though neceffary, un-
adviſedly and at Adventure, it might
chance to expoſe him to Excefs, and by
that means he might do himſelf an Injury
unawares; whereupon he concluded it the
ſafeſt way to ſet Bounds to himſelf, which
he reſolv❜d not to paſs; both as to the Kind
of
112
The Hiftory of
of Meat which he was to eat, and the
Quantity and Quality of it, and the Times
of returning to it.
§. 76. And firft he confider'd the feve-
ral Kinds of thoſe things which were fit to
eat; and found that there were three
forts, viz. either fuch Plants as were not
yet come to their full Growth, nor attain.
ed to Perfection, fuch as are ſeveral forts
of green Herbs which are fit to eat: Or fe-
condly, the Fruits of Trees which were ful-
ly ripe, and had Seed fit for the Production
of more of the fame Kind (and fuch were
the kinds of Fruits that were newly gather-
ed and dry): Or laftly, Living Crea-
tures, both Fiſh and Fleſh. Now he knew
very well, that all theſe things were crea-
ted by that neceſſarily felf-exiftent Being, in
approaching to whom he was affur'd that
his Happineſs did confift, and in defiring
to reſemble him. Now the eating of thefe
things muft needs hinder their attaining to
their Perfection, and deprive them of that
End for which they were defign'd; and this
would be an Oppofition to the working of
the Supream Agent, and fuch an Oppofi-
tion would hinder that Nearnefs and Con-
formity to him, which he fo much defir d.
Upon this he thought it the best way to
abftain from eating altogether, if poffible;
but when he faw that this would not do,
and that fuch an Abſtinence tended to the
Dif-
Hai Ebn Yokdhan.
...
1:3
Diffolution of his Body, which was fo
much a greater Oppofition to the Agent
than the former, by how much he was of
a more excellent Nature than thoſe things,
whoſe Deſtruction was the Cauſe of his
Prefervation: Of two Evils he refolved to
chuſe the leaft, and do that which contain'd
in it the leaft Oppofition to the Creator;
and refolved to partake of any of thefe
forts, if thoſe he had moft mind to were
not at hand, in fuch quantity as he
fhould conclude upon hereafter; and if it
fo happen'd that he had them all at hand,
then he would confider with himfelf, and
chufe that, in the partaking of which
there would be the leaft Oppofition to the
Work of the Creator: Such as the pulp of
thoſe Fruits which were full ripe, and had
Seeds in them fit to produce others of the
like kind, always taking care to preferve
the Seeds, and neither cut them, nor fpoil
them, nor throw them in fuch places as
were not fit for Plants to grow in, as ſmooth
Stones, falt Earth, and the like. And if
fuch pulpy Fruits, as Apples, Pears,
Plumbs,&c. could not eafily be come at,
he would then take fuch as had nothing
in them fit to eat but only the Seed, as
Almonds and Chefnuts, or fuch green
Herbs as were young and tender; always
obferving this Rule, that let him take of
which fort he would, he ftill choſe thoſe
H
that
114
The Hiftory of
that there was greateſt Plenty of, and
which increaſed fafteft, but fo as to pull
up nothing by the Roots, nor fpoil the
Seed: And if none of theſe things could
be had, he would then take fome living
Creature, or eat Eggs; but when he took
any Animal, he chofe that fort of which
there was the greateſt Plenty, ſo as not
totally to deſtroy any Species.
§. 77. Theſe were the Rules which he
preſcrib'd to himſelf, as to the Kinds of
his Provifion; as to the Quantity, his Rule
was to eat no more than juſt what would
fatisfie his Hunger; and as for the time
of his Meals, he defign'd, when he was
once fatisfied, 'not to eat any more till he
found fome Difability in himſelf, which
hindred his Exercife in the ſecond Confor-
mity, (of which we are now going to
fpeak;) and as for thofe things which ne-
ceffity requir'd of him towards the Con-
fervation of his Animal Spirit, in regard
of defending it from external Injuries, he
was not much troubled about them, for
he was cloath'd with Skins, and had a
Houſe fufficient to fecure him from thoſe
Inconveniences from without, which was
enough for him; and he thought it fuper-
fluous to take any further Care about thofe
things; and as for his Diet, he obferv'd
thofe Rules which he had preſcrib'd to
him-
Hai Ebn Yokdhan.
115
himſelf, namely, thoſe which we have juſt
now ſet down
§. 78. After this he apply'd himſelf to
the fecoud Operation, viz. the Imitation
of the Heavenly Bodies, and expreffing
their proper Qualities in himſelf; which
when he had confider'd, he found to be
of three forts. The first were fuch as had
relation to thofe inferior Bodies, which
are plac'd in this World of Generation
and Corruption, as Heat, which they im-
part to thoſe of their own Nature, and
Cold by accident, Illumination, Rare-
faction, and Condenfation, and all thofe
other things by which they influence
theſe inferior Bodies, whereby they
are difpos'd for the Reception of Spiritual
Forms from the neceſſarily ſelf-exiftent Agent.
The ſecond fort of Properties which they
had, were fuch as concern'd their own
Being, as that they were clear, bright and
pure, free from all manner of feculent
Matter, and whatſoever kinds of Im-
purity: That their Motion was circular,
fome of them moving round their own
Center, and ſome again round the Center
of other Planets. The third kind of their
Properties, were fuch as had relation to the
neceffarily felf-exiftent Agent, as their con-
tinually beholding him without any Inter-
ruption, and having a Defire towards him,
being bufied in his Service, and mov-
H 2
ing
116
The Hiftory of
ing agreeable to his Will, and not other-
wife, but as he pleaſed, and by his Power.
So he began to reſemble them in every one
of theſe three kinds, to the utmoſt of his
Power.
§. 79. And as for his firft Conformity,
his Imitation of them confifted in remov-
ing all things that were hurtful, either
from Animals or Plants if they could
be removd: So that if he faw any Plant
which was depriv'd of the Benefit of the
Sun, by the Interpofition of any other Bo-
dy; or that its growth was hindred by its
being twiſted with, or ftanding too near
any other Plant, he would remove that
which hindred it if poffible, yet fo as not
to hurt either; or if it was in danger of
dying for want of Moiſture, he took what
care he could to water it conftantly. Or
if he faw any Creature purfu'd by any
wild Beaft, or entangled in a Snare, or
prick'd with Thorns, or that had gotten
any thing hurtful fallen into its Eyes or
Ears, or was hungry or thirsty, he took all
poffible care to relieve it. And when he
faw any Water-courſe ſtopp'd by any
Stone, or any thing brought down by the
Stream, fo that any Plant or Animal was
hindred of it, he took care to remove it.
And thus he continu'd in this firft kind of
Imitation of the Heavenly Bodies, till he
had attain❜d it to the very heighth of Per-
jection.
§. 80. The
Hai Ebn Yokdhan.
117
§. 80. The fecond fort of Imitation con-
fifted in his continually obliging himſelf to
keep himſelf clean from all manner of
Dirt and Naftineſs, and waſhing himſelf
often, keeping his Nails and his Teeth
clean, and the fecret Parts of his Body, which
he uſed to rub fometimes with fweet Herbs
and Perfume with Odors. He uſed frequently
to make clean his Cloaths, and perfume
them, ſo that he was all over extreamly
clean and fragrant. Beſides this, he us'd a
great many forts of Circular Motion,
† Our Philofopher's imitating the Heavenly Bodies in their
Circular Motion, would feem indeed extreamly ridiculous, but
that we are to confiler that the Mahometans have a fuperftitious
Custom of going feveral times round the Cave of Meccah, when
they go thither on Pilgrimage, and look upon it as a very necef-
fary part of their Duty. Now our Author having refolved to
bring his Philifopher as far at least as was poffible for one in
his Circumstances, in the Knowledge and Practice of all those
things which the Mahometans account neceffarv, would not let
him be ignorant of this Practice of moving round; but has
brought it under this fecond fort of Imitation of the Heavenly
Bodies. Now tho' our Philofopher may be excus'd for not going
to the Temple at Meccah, yet fo great a ftrefs is laid upon it by
the Mahometans, that Alhofain AlHallâgi Ben Manſour, was,
in the 309th Year of the Hegira (of Christ 921.) condemn'd to
dye by the Vizier Alhumed, who pronounc'd Seutence upon him,
baving first advis'd with the Imaums and Doctors, for having
afferted, That in cafe a Man bad a Defire to go on Pilgrimage to
Meccah, and could not; it would be fufficient, if he fet apart
any clean Room of his House for that purpose, and went round
about it, and perform'd in it at the fame time when the
Pilgrims are at Meccah, the fame things which they do there,
and then fed and cloath'd 30 Orphans, and gave to each of
them feven pieces of Silver. For which Heterodox Pofition be
receiv'd a thousand Stripes, without ſo much as fighing or groan-
ing, 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
Afbes thrown into the River Tigris, and his Head ſet upon a
Pole in the City of Bagdad. See Abulpharagius. p. 287.
H 3
fome-
118
The Hiftory of
fometimes walking round the Iſland,
compaffing the Shore, and going round
the utmoft Bounds of it; fometimes walk-
ing or running a great many times round
about his Houſe or fome Stone, at other
times turning himſelf round fo often that
he was dizzy.
§. 81. His Imitation of the third ſort of
Attributes, confifted in confining his
Thoughts to the Contemplation of the
neceffarily felf-exiftent Being. And in or-
der to this, he remov'd all his Affections
from fenfible Things, fhut his Eyes,
Aopp'd his Ears, and refrain'd himfelf
as much as poffible from following his
Imagination, endeavouring to the utmoſt
to think of nothing befides him; nor to
admit together with him any other Object
of Contemplation. And he us'd to help
himſelf in this by violently turning him-
felf round, in which when he was very
violently exercis'd, all manner of fenfible
Objects vanifh'd out of his fight, and the
Imagination, and all the. other Faculties
which make any uſe of the Organs of the
Body grew weak; and on the other fide,
the Operations of his Effence, which de-
pended not on the Body, grew ſtrong, ſo
that at ſometimes his Meditation was pure
and free from any Mixture, and he beheld
by it the neceffarily felf-exiftent Being:
But then again the Corporeal Faculties
would
Hai Ebn Yokdhan.
119
would return upon him, and fpoil his
Contemplation, and bring him down to
the loweſt Degree where he was before.
Now, when he had any Infirmity upon
him which interrupted his Defign, he
took fome kind of Meat, but ſtill accor
ding to the aforemention'd Rules; and
then remov'd again to that State of Imi-
tation of the Heavenly Bodies, in theſe
three Refpscts which we have men-
tion'd; and thus he continued for fome
time oppofing his Corporeal Faculties,
and they oppofing him, and mutually
ftruggling one againſt another, and at
fuch times as he got the better of them;
and his Thoughts were free from Mix-
ture; he did apprehend ſomething of the
Condition of thoſe, who have attained to
the third Reſemblance.
§. 82. Then he began to feek after
this third Affimulation, and took pains
in the attaining it. And firft he confi-
der'd the Attributes of the neceffarily
felf-existent Being. Now it had appear'd
to him, during the time of his Theore-
tical Speculation, before he enter'd up-
on the Practical Part; that there were
two Sorts of them, viz. Affirmative,
as Knowledge, Power and Wiſdom,&c.
and Negative, as Immateriality; not
only ſuch as confifted in the not being
Body, but in being altogether remov'd
H 4
from
120
The Hiftory of
·
from any thing that had the leaft Rela-
tion to Body, though at never fo great a
Diſtance. And that this was a Condi-
tion, not only requir'd in the Negative
Attributes, but in the Affirmative
too, viz. that they ſhould be free from
all Properties of Body, of which, Mul-
tiplicity is one. Now the Divine Ef-
fence is not multiplied by theſe Affir-
mative Attributes, but all of 'em toge-
ther are one and the fame thing, viz.
his real Effence. Then he began to
confider how he might imitate him in
both theſe Kinds; and as for the Affir-
mative Attributes, when he confider'd
that they were nothing elſe but his real
Effence, and that by no means it could
be faid of them that they are many (be-
cauſe Multiplicity is a Property of Bo-
dy) and that the Knowledge of his own
Effence was not a Notion fuperadded to
his Effence, but that his Effence was
the Knowledge of his Effence; and fo
vice verfa, it appear'd to him, that if
he would know his Being, this Know-
ledge, by which he knew his Being would
not be a Notion fuperadded to his Being,
but be the very Being itſelf. And he per-
ceived that his way to make himſelf like
to him, as to what 'concern'd his Affir-
mative Attributes, would be to know
him
Hai Ebn Yokdhan.
121
him alone, abſtracted wholly from all
Properties of Body.
"
§. 83. This he apply'd himſelf to;
and as for the Negative Attributes
they all confifted in Separation from Bo-
dily Things. He began therefore to
ftrip himself of all Bodily Properties,
which he had made fome Progreſs in
before, during the time of the former
Exerciſe, when he was employ'd in the
Imitation of the Heavenly Bodies; but
there ftill remain'd a great many Re-
licks, as his Circular Motion (Motion
being one of the moſt proper Attributes
of Body, and his care of Animals and
Plants, Compaffion upon them, and In-
duſtry in removing whatever inconve-
nienc'd them. Now all theſe things be-
long to Corporeal Attributes, for he
could not ſee theſe things at firſt, but by
Corporeal Faculties; and he was ob-
lig'd to make uſe of the fame Faculties
in preſerving them. Therefore he be-
gan to reject and remove all thofe things
from himſelf, as being in no wiſe confi-
ftent with that State which he was now
in fearch of. So he continu'd, confining
himſelf to reft in the Bottom of his Cave,
with his Head bow'd down, and his
Eyes fhut, and turning himſelf altoge-
ther from all fenfible Things and the
Corporeal Faculties, and bending all his
Thoughts
122
The Hiftory of
Thoughts and Meditations upon the ne-
ceffarily felf-existent Being, without ad-
mitting any thing elfe befides him
and if any other Object prefented itſelf
to his Imagination, he rejected it with
his utmoſt Force; and exercis'd himſelf
in this, and perfifted in it to that De-
gree, that ſometimes he did neither eat
nor ftir for a great many Days together.
And whilſt he was thus earneſtly taken
up in Contemplation, fometimes all
manner of Beings whatſoever would be
quite out of his Mind and Thoughts,
except his own Being only.
§. 84. But he found that his own Be-
ing was not excluded his Thoughts, no
not at fuch times when he was moft
deeply immers'd in the Contemplation
of the first, true, neceffarily felf-existent
Being. Which concern'd him very much,
for he knew that even this was a Mix-
ture in this fimple Vifion, and the Ad-
miffion of an extraneous Object in that
Contemplation. Upon which he endea-
vour'd to diſappear from himfelf, and
be wholly taken up in the Viſion of that
true Being; till at laft he attain'd it; and
then both the Heavens and the Earth,
and whatſoever is between them, and
all Spiritual Forms, and Corporeal Fa-
culties; and all thofe Powers which are
feparate from Matter, and are thofe Be-
ings
Hai Ebn Yokdhan.
123
too,
ings which know the neceffarily felf-ex-
iftent Being, all diſappear'd and vanifh'd,
and were as if they had never been, and
amongſt theſe his own Being diſappear'd
and there remain'd nothing but
this ONE, TRUE, Perpetually Self-
exiftent Being, who spoke thus in that
Saying of his (which is not a Notion
fuperadded to his Effence.) + To whom
now belongs the Kingdom? To this One,
Almighty God. Which Words of his
Hai Ebn Tokdhan underſtood, and heard
his Voice; nor was his being unac-
quainted with Words, and not being
able to ſpeak, any Hindrance at all to
the underſtanding him. Wherefore he
deeply immers'd himſelf into this State,
and witneſs'd that which neither Eye
hath feen, nor Ear heard; nor hath it
ever enter'd into the Heart of Man to
conceive.
§. 85. And now, don't expect that I
fhould give thee a Defcription of that,
which the Heart of Man cannot con-
ceive. For if a great many of thoſe
things which we do conceive are never-
theleſs hard to be explain'd, how much
more difficult muft thofe be which can-
not be conceiv'd by the Heart, nor are
circumfcrib'd in the Limits of that
† Alceran.
World
124
The Hiftory of
World in which it converſes. Now,
when I fay the Heart, I don't mean the
Subſtance of it, nor that Spirit which is
contain'd in the Cavity of it; but I
mean by it, the Form of that Spirit
which is diffus'd by its Faculties through
the whole Body of Man. Now every
one of theſe three is ſometimes call'd the
Heart, but 'tis impoffible that this thing
which I mean fhould be comprehended
by any of theſe three, neither can we
expreſs any thing by Words, which is
not first conceiv'd in the Heart. And
whosoever asks to have it explain'd,
asks an Impoffibility; for 'tis juſt as if a
Man fhould have a mind to tafte Co-
lours, quatenus Colours, and defire
that black fhould be either Sweet or fowre.
However, I fhall not difmifs you with-
out fome Limits, whereby I fhall point
out to you in fome Meaſure, what won-
derful things he faw when in this Con-
dition, but all figuratively, and by way
of Parable; not pretending to give a
literal Deſcription of that, which is im-
poffible to be known, but by coming
thither. Attend therefore with the Ears
of thy Heart, and look fharply with the
Eyes of thy Underſtanding, upon that
which I fhall fhew thee; it may be thou
may't find fo much in it, as may ferve
to lead thee into the right way. But I
ite
make
Hai Ebn Yokdhan.
1125
make this Bargain, that thou shalt not
at prefent require any further Explica-
tion of it by Word of Mouth; but reft
thy felf contented with what I fhall
commit to thefe Papers. For 'tis a
narrow Field, and 'tis dangerous to at-
tempt the explaining of that with
Words, the Nature of which admits no
Explication.
§. 86. I fay then, when he had ab-
ftracted himſelf from his own and all
other Effences, and beheld nothing in
Nature, but only that One, Living_and
Permanent Being: When he faw what he
faw, and then afterwards return'd to the
beholding of other Things: Upon his
coming to himſelf from that State
(which was like Drunkenneſs) he began
to think that his own Effence did not at
all differ from the Effence of that TRUE
Being, but that they were both one and
the fame thing; and that the thing
which he had taken before for his own
Effence, diftinct from that true Effence,
was in reality nothing at all, and that
there was nothing in him but this true
Effence. And that this was like the
Light of the Sun, which, when it falls
upon folid Bodies, fhines there; and
though it be attributed, or may feem to
belong to that Body upon which it ap-
pears, yet it is nothing elſe in reality,
but
126
The Hiftory of
but the Light of the Sun. And if that
Body be remov'd, its Light alfo is re-
mov'd; but the Light of the Sun re-
mains ftill after the fame manner, and is
neither increas'd by the Prefence of that
Body, nor diminiſh'd by its Abſence.
Now when there happens to be a Body
which is fitted for fuch a Reception of
Light, it receives it; if fuch a Body be
abſent, then there is no fuch Reception,
and it fignifies nothing at all.
§. 87. He was the more confirm'd in
this Opinion, becauſe it appear'd to him
before, that this TRUE, Powerful and
Glorious Being, was not by any means
capable of Multiplicity, and that his
Knowledge of his Effence, was his ve-
ry Effence, from whence he argued
thus:
He that has the Knowledge of this Ef
fence, has the Effence itself; but I
have the Knowledge of this Effence.
Ergo, I have the Effence itself.
Now this Eſſence can be prefent no
where but with itſelf, and its very Pre-
fence is Effence, and therefore he con-
cluded that he was that very Effence.
And to all other Effences which were ſe-
parate from Matter, which had the
Knowledge of that true Effence, though
before
Hai Ebn Yokdhan.
127
before he had looked upon them as many,
by this way of thinking, appear'd to
him to be only one thing. And this
mifgrounded Conceit of his, had like to
have firmly rooted itſelf in his Mind,
unlefs God had purfu'd him with his
Mercy, and directed him by his graci.
ous Guidance; and then he perceiv'd
that it arofé from the Relicks of that
Obfcurity which is natural to Body, and
the Dregs of fenfible Objects. Becaufe
that Much and Little, Unity and Multi-
plicity, Collection and Separation, are all
of them Properties of Body. But we
cannot fay of thefe feparate Effences,
which know this TRUE Being (whofe
Name be prais'd) that they are many or
one, becauſe they are immaterial. Now,
Multiplicity is becauſe of the Difference
of one Being from another, and there
can be no Unity but by Conjunction, and
none of theſe can be underſtood without
Compound Notions which are mix'd
with Matter. Befides, that the Expli-
cation of Things in this place is very
ſtraight and difficult; becauſe if you go
about to exprefs what belongs to theſe
feparate Effences, by way of Multitude,
or in the Plural, according to our way
of ſpeaking, this infinuates a Notion of
Multiplicity, whereas they are far from
being many; and if you fpeak of them by
way
128
The Hiftory of
way of Separation, or in the Singular,
this infinuates a Notion of Unity, where-
as they are far from being one.
§. 88. And here methinks I fee one of
thoſe Batts, whofe Eyes the Sun daz-
zles, moving himſelf in the Chain of his
Folly, and faying, This Subtilty of yours
exceeds all Bounds, for you have withdrawn
your felf from the State and Condition of
understanding Men, and indeed thrown a-
way 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
confider with himſelf, and contemplate
this vile, ſenſible World, after the fame
manner which Hai Ebn Tokdhan did
who, when he confider'd it one way,
found fuch a Multiplicity in it, as was
incomprehenfible; and then again con-
fidering it another way, perceiv'd that
it was only one thing; and thus he
continu'd fluctuating, and could not de-
termine on one fide more than another.
Now if it were fo in this fenfible World,
which is the proper place of Multiplicity
and Singularity, and the place where the
true Nature of them is underſtood, and
in which are Separation and Union, Di-
vifion into Parts, and Diftinction, Agree-
ment and Difference, what would he
think of the Divine World, in, or con-
cerning
Hai Ebn Yokdhan.
129
cerning which we cannot justly fay, all,
nor fome, nor expreſs any thing belong-
ing to it by fuch Words as our Ears are
us'd to, without infinuating fome No-
tion which is contrary to the Truth of
the thing, which no Man knows but
he that has feen it; nor underſtands,
but he that has attain'd to it.
§. 89. And as for his faying, That I
have withdrawn my ſelf 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 Under-
ſtanding which he, and fuch as he, mean,
is nothing elſe but that Rational Faculty
which examines the Individuals of Sen-
fible Things, and from thence gets an
Univerfal Notion; and thoſe under-
ſtanding Men he means, are thoſe which
make uſe of this fort of Separation. But
that kind, which we are now ſpeaking of,
is above all this; and therefore let every
one that knows nothing but Senfible
Things and their Univerfals, fhut 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
I
de-
130
The Hiftory of
defcribe the Divine World are fuffi-
cient, and † doft not put that Senſe up-
on my Words in which they are com-
monly us'd, I fhall give thee fome far-
ther Account of what Hai Ebn Tokdhan
faw, when he was in the State of thofe
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 Ob-
jects, and in the neareſt Approach;
he faw in the higheft Sphere, beyond
which there is no Body, a Being free
from Matter, which was not the Being
of that ONE, 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-glafs, which is
neither the Sun nor the Looking-glafs,
and yet not diftinct from them. And
he faw in the Effence of that feparate
Sphere, fuch Perfection, Splendor and
Beauty, as is too great to be exprefs'd
by any Tongue, and too fubtil to be
† Becauſe Words borrowed from and us'd about fenfible
and material Things, would lead Men into Miſtakes, when
us'd to explain things Spiritual, if they be taken in a lite-
ral Senfe. See §. 85.
The Author means, the nearefl Approach to God.
cloath'd
Hai Ebn Yokdhan.
131
cloath'd in Words; and he perceiv'd
that it was in the utmoft Perfection of
Delight and Joy, Exultation and Glad-
nefs, by reafon of its beholding that
TRVÉ Effence, whofe Glory be ex-
alted.
§. 91. He faw alfo that the next
Sphere to it, which is that of the Fixed
Stars, had an immaterial Effence,
which was not the Effence of that
TRUE ONE, nor the Eſſence of that
higheft, feparated Sphere, nor the
Sphere itſelf, and yet not different from
thefe; but is like the Image of the Sun
which is reflected upon a Looking glaſs,
from another Glafs plac'd oppofite to
the Sun; and he obferv'd in this Ef
fence alfo the like Splendor, Beauty,
Loveliness and Pleaſure, which he had
obferv'd in the Effence of the other
higheſt Sphere. He faw likewiſe that
the next Sphere, which is the Sphere of
Saturn, had an immaterial Effence
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 Glafs, upon which
it is reflected from a Glafs which re-
ceiv'd that Reflection from another
Glaſs plac'd oppofite to the Sun. And
he faw in this Effence too, the fame
Splendor and Delight which he had ob.
I 2 ferv'd
132
The Hiftory of
ferv'd in the former.
And fo in all the
Spheres he obferv'd diftinct, immaterial
Effences, every one of which was not
any of thoſe which went before it, nor
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 faw in every
one of theſe Effences, fuch Beauty,
Splendor, Pleaſure and Joy, as Eye hath
not feen, nor Ear heard, nor hath it en-
ter'd into the Heart of Man to conceive;
and fo downwards, till he came to the
lower World, fubject to Generation and
Corruption, which comprehends all that
which is contained within the Sphere of
the Moon.
§. 92. Which he perceiv'd had an im-
material Effence, as well as the reft ;
not the ſame with any of thoſe which he
had ſeen before, nor different from them;
and that this Effence had feventy thou-
fand Faces, and every Face feventy
thouſand Mouths, and every Mouth fe-
venty thouſand Tongues, with which it
praifed, fanctified and glorified incef-
fantly the Effence of that ONE, TRUE
BEING, And he faw that this Ef
fence (which he had ſuppos'd to be ma-
ny, tho' it was not) had the fame Per-
fection and Pleaſure, which he had ſeen
in the other; and that this Effence was
like
Hai Ebn Yokdhan.
133
like the Image of the Sun, which ap-
pears in fluctuating Water, which has
that Image reflected upon it from the
laft and lowermoft of thoſe Glaſſes, to
which the Reflection came, according
to the foremention'd Order, from the
firft Glaſs which was fet oppofite to the
Sun. Then he perceiv'd that he him-
ſelf had a ſeparate Effence, which one
might call a part of that Effence which
had ſeventy thouſand Faces, if that Ef-
fence had been capable of Diviſion; and
if that Effence had not been created in
time one might ſay it was the very
fame; and had it not been join'd to the
Body fo foon as it was created, we
fhould have thought that it had not been
created. And in this Order he faw other
Effences alfo, like his own which had
neceffarily been heretofore, then were
diffolv'd, and afterwards neceffarily ex-
iſted together with himſelf; and that
they were fo many as could not be num-
ber'd, if we might call them many; or
that they were all one, if we might call
them one. And he perceiv'd both in his
own Eſſence, and in thoſe other Eſſen-
ces which were in the fame Rank with
him, infinite Beauty, Brightneſs and
Pleaſure, fuch as neither Eye hath ſeen,
nor Ear heard, nor hath it enter'd into
the Heart of Man; and which none can
I 3
de-
134
Hai Ebn Yokdhan.
deſcribe nor underſtand, but thoſe
which have attain'd to it, and experi-
mentally know it.
5. 93. Then he faw a great many o-
ther immaterial † Effences, which re-
fembled rufty Looking-glaffes, cover'd
over with Filth, and befides, turn'd
their Backs upon, and had their Faces
averted from thofe polifh'd Looking-
glaffes that had the Image of the Sun
imprinted upon them; and he faw that
theſe Effences had fo much Filthineſs
adhering to them, and fuch manifold
Defects as he could not have conceiv'd.
And he ſaw that they were afflicted with
infinite Pains, which caufed inceffant
Sighs and Groans; and that they were
compaſs'd about with Torments, as
thoſe who lie in a Bed are with Cur-
ta'ns; and that they were ſcorch'd with
the fiery Veil of Separation*. But after a
† As the Author has in the three foregoing Sections der
fcrib'd the Condition of thofe glorified Spirits, who conti-
nually enjoy the Beatifick Vifion; ſo in this de deſcribes
the miferable State of thoje who are deprived of it, i. e. the
Damn'd.
حمور
* I have omitted the following Paffage, because I could
not well tell bow to make it intelligible; the meaning of
it in gross, is still to express the miferable Condition, and
berrible Confufion of thofe Spirits which are feparated from
the Viſion of God. However, I shall fet it down in La-
tin out of Mr. Pocock's Tranflation. Et ferris difcindi
inter repellendum & attrahendum; vidit etiam hic
alias Effentias, præter iftas, quæ cruciabantur, quæ
apparebant & deinde evanefcebant, & connexæ erant &
very
Hai Ebn Yokdhan.
135
very
little while his Senfes return'd to
him again, and he came to himſelf out
of this State, as out of an Extafie; and
his Foot fliding out of this place, he came
within fight of this fenfible World, and
loft the fight of the Divine World, for
there is no joining them both together
in the fame State. For this World in
which we live, and that other are like two
Wives belonging to the fame Husband; if
you pleaſe one, you diſpleaſe the other.
§. 94. Now, if you ſhould object,
that it appears from what I have faid
concerning this Viſion, that theſe ſepa-
rated Effences, if they chance to be in
Bodies of perpetual Duration, as the
Heavenly Bodies are, fhall alfo remain
perpetually, but if they be in a Body
which is liable to Corruption (fuch an
one as belongs to us reafonable Crea-
tures) that then they muſt perifh too,
and vaniſh away, as appears from the
Similitude of the Looking-glaffes which
I have us❜d to explain it; becauſe the
Image there has no Duration of it ſelf,
but what depends upon the Duration
tum diffolvebantur ; & hic fe cohibuit iliafque benè
perpendit, &vidit ingentes terrores, & negotia magna,
& turbam occupatam, & operationem, efficacem, &
complanationem, & inflationem, & productionem, &
deftructionem. The particulars of this Paffage, would be
best explain'd by the Commentators upon the Aloran, which
I have no Opportunity of conſulting.
I 4
of
136
The Hiftory of
of the Looking-glafs; and if you break
the Glaſs, the Image is moft certainly
deſtroy'd and vaniſhes. In anſwer to
this I must tell you, that you have
foon 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
that Words however us'd, would moft
certainly occafion Men to think other-
wife 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 re-
prefented 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 Glaffes,
and the Forms which appear in them,
are all of them things which are infe-
parable from Body, and which cannot
fubfift but by it and in it, and therefore
the very Eſſences of them depend up-
on Body, and they perifh together
with it.
§. 95. But as for the Divine Effences
and Heroick Spirits, they are all free
from Body and all its Adherents, and
remov❜d from them at the utmoſt di-
ftance, nor have they any Connection
or Dependance upon them. And the
ex-
Hai Ebn Yokdhan.
137
exiſting or not exifting of Body is all one
to them, for their fole Connection and
Dependance is upon that ONE TRUE
NECESSARY SELF-EXISTENT.
BEING, who is the firft of them
and the Beginning of them, and the Caufe
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 perifh, becauſe thefe Effences are
the Principles of thefe Bodies. In like
manner, as if a Privation of that ONE
TRUE BEING could be fuppos'd (far
be it from him,for there is no God but him)
all theſe Effences would be remov❜d toge-
ther with him, and the Bodies too, and all
the fenfible World, becauſe all theſe have a
mutual Connection.
§. 96. Now, tho' the Senfible World fol-
lows 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 inde-
pendent of it, yet notwithſtanding this, it
is abfurd to fuppofe a Poffibility of its be-
ing annihilated, becauſe it follows the
Divine World: But the Corruption of this
World confifts in its being chang'd, not
annihilated. And that glorious Book
fpake, where there is no mention made of
Alcoran, Chap. 81, and 101,
t
Moving
138
The History of
Moving the Mountains, and making them like
the World, and Men like Fire-flyes, and dark-
ning 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
likewife. And this is the Subftance of what
I can hint to you at prefent, concerning
what Hai Ebn Tokdhan faw, when in that
glorious State. Don't expect that I
fhould explain it any farther with Words,
for that is even impoffible.
§. 97. But as for what concerns the fi
6.97.
niſhing his Hiftory, that. I fhall tell you,
God willing. After his return to the fen-
fible 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 re-
turn to the fame State, by the fame means
he had fought it at firft, till he attain'd to
it with leſs trouble than he did at firft,
and continu'd in it the ſecond time longer
than at the firft. Then he return'd to the
Senfible World; and then again endea-
your'd to recover his Station, which he
found eaſier than at the firft and fecond
time, and that he continu'd in it longer;
and thus it grew eafier 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
him
The Hiftory of
139
himſelf, and never retir'd from it, but
when the Neceffities of his Body requir'd
it, which he had brought into as narrow a
Compaſs as was poffible. And whilft he
was thus exercis'd, he us'd to wish 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 no-
thing 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 Ne-
ceffities of Nature. And thus he conti-
nu'd, till he was paft the ſeventh Septena-
ry of his Age; that is, till he was about
fifty Years of Age, and then he happen'd
to be acquainted with Asâl. The Narra-
tive of which meeting of theirs, we ſhall
now (God willing) relate.
§. 98. They ſay that there was an Iſland
not fat from that where Hai Ebn-Tokdhan
was 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 fome one of the antient
Prophets (of pious Memory) for its Au-
thor, had retir'd. A Sect which us'd to
difcourfe 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 Impreffions
of
140
The Hiftory of
of them in Mens Minds, as is cuftomary in
fuch Diſcourſes as are made to the Vulgar.
This Sect ſo ſpread it ſelf in this Iſland,
and prevail'd and grew fo eminent, that at
laft the King not only embrac'd it him-
felf, but oblig'd his Subjects to do fo
too.
;
§. 99. Now there were born in this
Iſland, two Men of extraordinary Endow-
ments, and Lovers of that which is Good
the Name of the one was Asâl, and the o-
other Salâman, 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 Friend-
ſhip with each other. Now among other
Paſſages contain'd in the Law of that Sect,
they fometimes made enquiry into theſe
Words, wherein it treats of the Deſcription
of the moſt High and Glorious God, and
his Angels, and the Refurrection, and the
Rewards and Puniſhments of a future
State. Now Asâl us'd to make a deeper
Search into the infide of Things, and was
more inclin❜d to ſtudy Myftical Meanings
and Interpretations. But as for his Friend
Salaman, he kept cloſe to the literal Senfe,
and never troubled himſelf with fuch In-
terpretations, but refrain'd from fuch cu-
rious Examination and Speculation of things.
How
Hai Ebn Yokdhan.
141
However, notwithſtanding this Difference,
they both were conftant in performing
thoſe Ceremonies requir'd, and in calling
themſelves to an account, and in oppofing
their Affections.
§. 100. Now there were in this Law
ſome Paſſages which feem'd to exhort Men
to Retirement and a folitary Life, intima-
ting that Happineſs and Salvation were to
be attain❜d by it; and others which feem'd
to encourage Men to Converfation, and
the embracing Human Society. Asal gave
himſelf up wholly to Retirement, and thoſe
Expreffions which favour'd it were of moft
weight with him, becauſe he was natu-
rally inclin❜d to Contemplation, and ſearch-
ing into the Meanings of Things; and his
greateſt hope was, that he fhould beſt at-
tain his End by a folitary Life. Salâman,
on the other fide, applied himſelf to Con-
verfation, and thofe Sayings of the Law
which tended that way, went the fartheſt
with him; becauſe he had a natural Aver-
fion to Contemplation, and nice fifting 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 fhort,
their Difagreement in this particular, was
the occafion of their parting.
§. 101. Now
142
The Hiftory of
§. 101. Now Asâl had heard of that
Iſland, in which we have told you that Hai
Ebn Tokdhan had his Breeding. He knew
alſo its Fertility and Conveniences, and the
healthful Temper of the Air, ſo that it
would afford him fuch a commodious Re-
tirement as he had in his Wiſhes. Thither
he refolv'd to go, and withdraw himſelf
from all manner of Converfation, the re-
maining part of his Days. So he took what
Subftance 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 Friend Salaman,
and went aboard. The Mariners tranf-
ported him to the Iſland, and fet him a-
hore and left him. There he continu’d
ferving God, and magnifying him, and
fanctifying him, and meditating upon his
glorious Names and Attributes, without
any Interruption or Diſturbance. And
when he was hungry, he took what he had
occafion for to ſatisfie his Hunger, of ſuch
Fruits as the Ifland 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 moft
entire Tranquillity of Mind, arifing from
the Converſe and Communication which
he had with his Lord; and every Day expe-
riencing his Benefits and precious Gifts,and
his bringing eaſily to his hand ſuch things.
as
Hai Ebn Yokdhan.
143
as he wanted, and were neceffary for his
Support, which confirm'd his Bélief in him,
and was a great Refreſhment to him.
#
§. 102. Hai Ebn Tokdhan, in the mean
time, was wholly immers'd in his fublime
Speculations, and never ſtirr'd out of his
Cell but once a Week, to take fuch Provi-
fion as first came to hand. So that Asâl
did not light upon him at firſt, but walk'd
round the Iſland, and compaſs'd the Ex-
tremities of it, without feeing any Man,
or fo much as the Footſteps of any: Upon
which account his Joy was increas'd, and
his Mind exceedingly pleas'd, in regard
of his compaffing that which he had pro-
pos'd to himſelf, namely, to lead the moſt
retired Life that was poffible.
§. 103. At laft it happen'd, one time
that Hai Ebn Tokdhan coming out to look
for Proviſion in the the fame place whither
Asâl was retired, they ſpy'd one another.
Asâl, for his part, did not queſtion but
that it was fome religious Perfon, who for
the fake of a folitary Life, had retir'd into
that Iſland, as he had done himſelf, and
was afraid, left if he ſhould come up to
him, and make himſelf known, it might
ſpoil his Meditation, and hinder his at-
taining what he hop'd for. Hai Ebn Yokdhan
on the other fide could not imagine what
it was, for of all the Creatures he had ever
beheld in his whole Life, he had never
feen
144
The Hiftory of
feen any thing like it. Now Asâl had a
black Coat on, made with Hair and Wool,
which Hai Ebn Tokdhan fancied was na-
tural, and ſtood wondring at it a long
time. Asâl ran away as hard as he could,
for fear he ſhould diſturb his Meditation ;
Hai Ebn Tokdhan ran after him, out of an
innate defire he had to know the Truth of
Things. But when he perceiv'd Asâl
make ſo much hafte, he retir'd a little and
hid himſelf from him; fo that Asâl thought
he had been quite gone off, and then he
fell to his Prayers, and Reading, and In-
vocation, and Weeping, and Supplication,
and Complaining, till he was altogether
taken up, ſo as to mind nothing elſe.
§. 104. In the mean time Hai Ebn
Tokdhan ftole upon him by degrees, and
Asâl took no notice of him, till he came
fo near as to hear him read and praiſe
God, and obferv'd his humble Behaviour,
and his Weeping, and heard a pleaſant
Voice and diftinct Words, ſuch as he had ne-
ver obferv'd before in any kind of Animals:
Then he look'd upon his Shape and Linea-
ments, and perceiv'd that he was of the
fame Form with himſelf, and was fatisfied
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
P.144
Hai Ebn Yokdhan.
145
but that he was one of thoſe Effences which
had the Knowledge of the TRUE ONE;
and for that Reafon he had a Defire 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 Tokdhan (anfwe-
rably to his Vigour and Power both of
Knowledge and Body, which God had
beſtow'd upon him) purfu'd him with all
his Might, till at last he overtook him and
feiz'd on him, and held him faſt, ſo that he
could not get away.
§. 105. When Asâl look'd upon him, and
faw him cloath'd with the Skins of wild
Beaſts with the Hair on, and his own Hair
fo long as to cover a great part of his Bo-
dy, and obſerv'd his great Swiftneſs and
Strength, he was very much afraid of
him, and began to pacifie him with ſtroak-
ing him, and entreating him, but Hai Ebn
Tokdhan 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 fuch
Voices as he had learn'd of fome of the
Beafts, and ftroak'd his Head, and both
Sides of his Neck, and fhew'd Kindneſs to
him, and exprefs'd a great deal of Glad-
nefs and Joy; till at laft Asâl's Fear was
K
laid
146
The Hiftory of
laid afide, and he knew that he meant
him no harm.
§. 106. Now Asâl long before, out of
his earneſt Defire of fearching into the
meaning of Things, had ftudied moft Lan-
guages, and was well skill'd in them. So
he began to ſpeak to Hai Ebn Yokahan in
all the Languages which he understood,
and ask him Queſtions concerning his way
of Life, and took pains to make him un-
derſtand him; but all in vain, for Hai Ebn
Tokdhan ftood 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 won-
dring one at another.
§. 107. Now Asâl had by him fome Re-
mainder of the Provifion which he had
brought along with him, from the inha-
bited Iſland from whence he came; and he
offer'd it to Hai Ebn Tokdhan, who did not
know what to make on't, for he had never
feen any fuch before. Then Asal eat fome
of it himſelf, and invited Hai Ebn Tokdhun
by Signs to eat too. But Hai Ebn Tokdhak
bethought himſelf of thofe Rules which he
had prefcrib'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 ftill continu'd urgent,
and
Hai Ebn Yokdhan.
147
and invited him kindly: Now Hai Ek
Tokdhan had a great Defire to be acquainted
with him, and was afraid that his continu-
ing too ftiff in his Refufal, might alienate
his Affections from him; fo he ventur'd
upon it, and eat fome. And when he had
tafted of it, and lik'd it, he perceiv'd that
he had done amifs, in breaking thofe Pro-
miſes which he had made to himſelf con-
cerning Diet. And he repented himſelf of
what he had done, and had Thoughts of
withdrawing himſelf from Asål, and re-
treating to his former State of Contempla-
tion.
§. 108. But the Vifion did not eaſily ap-
pear to him at firft, upon which he re-
folv'd to continue with Asal in the fenfible
World, till he had thoroughly fatisfied him-
felf concerning him, that fo when he had
no further Defire towards him, he might
apply himself to his former Contempla-
tions without any Interruption. Where-
fore he applyed himſelf to the Society of
Asal, who perceiving that he could not
fpeak, was fecure of any Damage that
might come to his Religion, by keeping
Company with him; and befides, had
Hopes of teaching him Speech, Knowledge
and Religion, and by that means, of ob
raining a great Reward, and near Ap-
proach to God. He began therefore to
wach him how to speak; firſt, by fhewing
K 2
him
148
The History of
him particular Things, and pronouncing
their Names, and repeating them often,
and perfwading him to ſpeak them; which
he did, applying every Word to the Thing
by it fignified, till he had taught him all
the Nouns, and fo improv'd him by de-
grees, that he could fpeak in a very fhort
time.
§. 109. Then Asâl began to enquire of
him concerning his way of Living,and from
whence he came into that Ifland? And
Hai Ebn Tokdhan told him, that he knew
nothing of his own Original, nor any Fa-
ther or Mother that he had, but only that
Roe which brought him up. Then he de-
fcrib'd to him his manner of Living, from
first to laft, and by what degrees he ad-
vanc'd in Knowledge, till he attain'd the
Union with God. When Asâl heard him
give an Account of thofe Truths, and
thoſe Effences which are ſeparate from the
Senfible World, and which have the Know-
ledge of that TRUE ONE, (whofe Name
be prais'd); and heard him give an account
of the Effence of that TRUE ONE, and
deſcribe, as far as was poffible, what he
witnefs'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 feparated from him. He made
no donbt but that all thoſe things which
are contain'd in the Law of God [i... the
Alcoran]
Hai Ebn Yokdhan.
149
Alcoran] concerning his Command, his
Angels, Books and Meffengers, the Day
of Judgment, Paradife and Hell, were Re-
femblances of what Hai' Ebn Tokdhan had
feen; and the Eyes of his Underſtanding
were open'd, and he found that the Ori-
ginal and the Copy did exactly agree toge-
ther. And the ways of Myftical Inter-
pretation became eafie to him, and there
appear'd nothing difficult to him in thoſe
Precepts which he had receiv'd, but all
was clear; nor any thing fhut up, but all
was open; nor any thing profound, but all
was plain. By this means his intellectual
Faculty grew ftrong and vigorous, and he
look'd upon Hai Ebn Tokdhan with Admi-
ration and Refpect, and affur'd himſelf
that he was one of the Saints of God,
which have no Fear upon them, neither hall
t The Arabick Words, Watathâbaka indaho' 'Imekoùl
w'almenkoùl fignify, And that which was understood
agreed with that which was copied. But becauſe that way
of expreffing it is obfcure, I have chofe rather to leave the Ari
bick Word, and exprefs the Senfe, which is this. Hai Ebn
Yokdhan, having no Advantages of Education, had acquir'd all
bis Knowledge by ſingular Induſtry and Application, till at last
he attain'd to the Vifion of God himself, by which means he faw
all things relating to a future State, viz. by beholding in God
the Architypal Ideas, of which all things created, and what-
foever 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 faw by this fort of Speculation; and the
Menkoul, i. e. what A‹àl 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.
K 3
they
150
The History of
they fuffer Pain. Upon which he addrefs'd
himſelf to wait upon him, and imitate
him, and to follow his Direction in the
Performance of fuch Works as he had oc-
cafion to make ufe of; namely, thofe le.
gal ones which he had formerly learn'd
from his own Sect.
§. 110. Then Hai Ebn Tokdhan began to
enquire of him concerning his Condition
and manner of living, and Asal gave him
an account of the Inland from whence he
came, and what manner of People inha-
bited it, and what fort of Life they led be-
fore that religious Sect, which we men-
tion'd, came among them, and how it was
now, fince the coming of that Sect. He
alſo gave him an Account of what was de-
liver'd in the Law [i. e. Alcoran] relating
to the Deſcription of the Divine World,
Faradife and Hell, and the Awakening and
Reſurrection of Mankind, and their ga-
thering together to Judgment, and the
Balance and the Way. All which things Hai
Ebn Tokdhan underſtood very well, and did
not find any of them difagreeable to what
he had feen, when in that noble Station ;
and he knew that he that had deſcribed
thefe Things, and given an account of
them, had given a true Account, and was
a Meſſenger ſent from his Lord; and he
↑ Mahomet.
be-
Hai Ebn Yokdhan.
151
believ'd him, and affirm'd his Veracity,
and bore Witneſs to his Meffage.
§. 111. Then he began to ask him con-
cerning the Precepts which the Meffenger
of God had deliver'd, and the Rites of Wor-
fhip which he had ordain'd. And Asâl
told him of Prayer, Alms, Fafting and Pil-
grimage, and fuch other External Obfer-
vances, which he receiv'd and practis'd,
and took upon himfelf, in Obedience tojhis
Command, of whofe Veracity he was very
well affured. Only there were two things
ftuck in his Mind, which he wonder'd at,
and could not comprehend wherein the
Wifdom of them did confift. The one
was, why this Meffenger of God, in de-
fcribing moft things which relate to the
Divine World, us'd to exprefs them to
Men by Parables or Similitudes, and wav'd
a perfpicuous Explication of them; by
which occafion'd Men in a great Meaſure
to fall into that Error of afferting a Corpo-
reity in God, and believing Things of that
TRUE Being, from which he is abfo-
lutely free; and fo in like manner, con-
cerning thofe Things which relate to the
Rewards and Puniſhments of a Future
State. The other was, why he went no
farther than thefe 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
K 4
emplay'd
152 The History of
employ'd 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
faw what was fet down and preſcrib'd in
the Law, with Relation to Wealth, as
Alms, and the Diſtribution of them, and
Trading and Ufury, Mulets and Puniſh-
ments; theſe things feem'd all very odd to
him, and he judg'd them fuperfluous; and
faid, that if Men underſtood Things a-
right, they would lay afide all theſe vain
Things, and follow the Truth, and con-
tent themſelves without any thing of all
this; and that no Man would challenge
fuch a Propriety in Riches, as to have
Alms ask'd of him, or to cauſe his Hands
to be cut off, who privily ftole them; or
their Lives to be taken away, who had
openly robb'd him.
§. 112. Now that which prompted him
to this Perfuafion, was this, that he
thought all Men were indu'd with an in-
genuous Temper, and penetrating Under-
ftanding, and a Mind conftant to itſelf;
and was not aware how blockish and ftu-
pid they were, how ill-advis'd, and
inconftant in their Refolutions; info-
much that they are like Brute Beafts,
nay, more apt to wander out of the
#
9
way
Hai Ebn Yokdhan.
153
the way. Since therefore he was greatly
affected with Pity towards Mankind, and
defir'd that he might be an Inftrument of
their Salvation; a Refolution came into his
Mind of going over to them, todeclare and
lay before them the Truth. This Inten-
tion of his he communicated to his Friend
Asâl, and ask'd him if there could poffibly
be any way contriv'd to come at them.
§. 113. But Asâl told him what fort of
People they were, and how far from an
ingenuous Temper, and how averfe from
obeying the Commands of God; but he had
no Notion of that, but ftill his Mind was
intent upon that which he hop'd to com-
pafs. And Asâl defir'd that it would
pleaſe God, by his means, to direct ſome
of his Acquaintance which were of a more
pliable Temper than the reft, and had more
Sincerity in them, into the right way. So
then he was ready to further the Defign
and Endeavour of Hai Ebn Tokdhan. Up-
on which they reſolved to keep cloſe to the
Sea Shore, without ftirring from it either
Day or Night, till God fhould pleaſe to af-
ford them an Opportunity of croffing 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 Iffue.
§. 114. At last, as God (whoſe Name
be prais'd) would have it, it happen'd,
that
154
The History of
that a Ship which had loft her Courfe, was
driven by the Wind and Water upon the
Shore of that Ifland; and as it drew near-
er to Land, they who were in it, feeing
two Men upon the Shore, made towards
them. Then Asal ſpoke to them, and de-
fir'd them to carry him and his Companion
along with them in the Ship; to which
they confented, and took them into the
Ship, and it pleas'd God to fend them a fair
Wind, which, in a fhort time, carried
them to the Ifle which they defir'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 Eba Tokdban,
and his manner of living; fo that People
flock'd to him from every fide, and admir'd
and reverenc'd him. Then Asal told him
that this Sect was fuperiour to all other
forts of Mien in Knowledge and Sagacity;
and that if he could not work upon them,
there were much leffer Hopes of doing any
Good upon the Vulgar.
§. 115. Now Salâman (Asâl's Friend,
who we told you chofe Converſation, ra-
ther than Solitude and Retirement, which
he judg'd unlawful) was Prince and Sove
reign of this Iſland. So Hai Ehn Tokdhan
began to teach them, and explain the My-
fteries of Wiſdom to them; but fo foon as
e'er he began to raiſe his Difcourfe above
External Things a little, and to inculcate
that,
Hai Ebn Yokdhan.
155
that, the contrary whereof had been fet-
tled, 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 car-
ried themſelves civilly to him, both be-
cauſe he was a Stranger, and out of the
Obfervance which they thought due to
their Friend Asâl, yet they were angry
with him inwardly in their Hearts. How-
ever, he continu'd reafoning with them
mildly Night and Day, and teaching them
the TRUTH, both in Private and Pub-
lick, which only increas'd their Hatred to-
wards him, and made them avoid his
Company, though otherwife they were
Lovers of Goodneſs, and defirous of Truth.
However, through the Defect of their Na-
ture, they did not fearch for it after the
right manner, nor apprehend it as they
fhould do; but fought the Knowledge of
it after the common way, like the reft of
the World. So that he defpaired 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 feveral Ranks and Orders of Men,
he perceiv'd that every fort of them plac'd
their Delight in thofe Things which they
poffefs'd at prefent, and that their Appe-
tites
156
The Hiftory of
tites were their God, and that they loft
themſelves in gathering up the little Things
of this World; and that the Defire of get-
ting more, kept them employ'd till they
came to their Graves; and that all good
Counſel was loft upon them; and that dif
puting with them had only this Effect, that
it made them the more obftinate. 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 fought after, has covered their
Hearts like Ruft; God has fealed up their
Hearts and their Ears, and their Eyes are
dim, and they shall have fore Puniſhment.
§. 117. When therefore he faw them
compaſs'd about with the Curtains of Pu-
niſhment, 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 caft the Obfervance of religi-
ous Performances behind their Backs, not-
withſtanding the Eafinefs of them, and
fold them for a fmall Price; and that their
Merchandize and Trading diverted them
from thinking upon God, fo that they had
no fear off that Day in which both their
1
* Alcoran, Chap. 2. and 83.
† This is an Expreffion taken out of the Alcoran, and is de-
fign'd to express the Confufion which the Wicked fball be in at the
Day of Fudgment.
Hearts
Hai Ebn Yokdhan.
157
Hearts and Eyes fhall be turn'd round; he
was fully fatisfied, that it was to no pur-
poſe to ſpeak to them plainly, neither that
it was expedient any Works fhould be en-
join'd them beyond this Meaſure; and that
the greateſt Benefit which accru❜d to the
common fort 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, fuch an one as made it his Bufi-
nefs in this World to provide for another,
and took due care about it, and was a Be-
liever: But that Hell was the Place for
him that err'd from the Truth, and pre-
ferr'd the Life of this prefent World be-
fore it. And what Labour can be great-
er, or what Mifery more compleat than
his, who works, if you obſerve, from the
time he awakes, till he goes to fleep again,
you will find that he does nothing but
what tends to the attaining of fome one or
other of theſe vile fenfible Things; name-
ly, either Riches, to heap them up; or
Pleaſure, which he may take; or Luft,
which he may fatisfie; or Revenge, where-
by he may pacifie his Mind; or Power, to
defend himſelf; or fome outward Work
commanded by the Law, whereof he may
make
158
The Hiftory of
make a vain-glorious Shew; or whereby
he may fave 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 fuch is the
unchangeable Decree of the Lord.
§. 118. And when he underſtood the
Condition of Mankind, and that the great-
eft part of them were like Brute Beafts, he
knew that all Wifdom, Direction and
good Succeſs, confifted in what the Mef-
fengers of God had fpoken, and the Law
deliver'd; and that there was no other
way befides 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. Where-
upon returning to Salkman and his Friends,
he begg'd their Pardon for what he had
faid to them, and defir'd to be excus'd,
and told them that he was of the fame
Opinion with them, and went on in the
fame way, and perfuaded them to ftick
firmly to their Refolution of keeping with-
in the Bounds of the Law, and the Per-
formance of the External Rites, and that
*Alcoran, Chap. 24 and 19.
they
Hai Ebn Yokdhan.
139
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 Affent readily; and thar
they ſhould abſtain from novel Opinions,
and from their Appetites, and follow the
Examples of their pious Anceſtors, and
forfake Novelties, and that they fhould a-
void that neglect of religious Performances
which was feen in the vulgar fort of Men,
and the Love of the World, which he prin-
cipally caution'd them againft. For both
he and his Friend Asal knew that this tra-
Atable, but defective fort of Men, had no
other way in the World to efcape, but
only by this means; and that if they
fhould be rais'd above this to curious Spe-
culations, it would be worfe with them,
and they would not be able to attain to
the Degree of the Bleffed, but would
fluctuate and be tofs'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 ftand on the right Hand:
But as for thoſe that out-went them, they
fhould alfo take place of them, and that
they ſhould be the next.
§. 119. So they took their leave and left
them, and fought for an Opportunity of
returning to their land, till it pleas'd God
to help them to a Conveniency of paffing.
And
160
The Hiftory of
And Hai Ebn Tokdhan endeavour'd to attain
to his lofty Station, by the fame means he
had fought 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 continu'd ferving God in this
Iſland till they died.
§, 120. And this is that (God affift thee
and us by his Spirit) which we have re-
ceiv'd of the Hiftory of Hai Ebn Tokdhan,
Asâl and Salâman; which comprehends
fuch 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 thofe
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 Rea
fon which did the more eafily perfuade me
to divulge this Secret, and tear the Veil,
was, becauſe of the corrupt Notions which
fome Pretenders to Philofophy in our Age
have broach'd and fcatter'd, fo that they
are diffus'd through feveral Countries, and
the Miſchief which ariſes from thence is
become Epidemical. Fearing therefore left
thoſe weak ones, who reject the Tradition
of the Prophets (of Bleſſed Memory) and
make choice of that which is deliver'd them
by
APPENDIX.
161
by Fools, fhould imagine that theſe Opi-
nions are that Secret, which ought to be
with-held from thofe who are not wor-
thy or capable of it, and ſo their Deſire and
Study of thefe Opinions ſhould be increas'd.
I have thought good to give them a Glimpfe
of this Secret of Secrets, that I might draw
them into the right Way, and avert them
from this other. Nevertheleis, I have not
fo deliver'd the Secrets which are compre-
hended 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 fo
thick to him, that is unworthy to pass
beyond it, that he fhall not be able to
get through it. And I defire of thoſe my
Brethren who fhall fee this Difcourfe, that
they would excufe me for being fo eafi-
ly induc'd to explain it, and fo free in
the Deſcription of it; feeing I had not
done fo, if I had not been elevated to
fuch Heights, as tranſcend the Reach of
Humane Sight. And I was willing to
expreſs it in eafie Terms, that I might
diſpoſe Men, and raiſe a Defire in them
to enter into the right Way.
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
L
of
162
The Hiftory of, &c.
of his Favours. Peace be to thee my
Brother, whofe Promotion is decreed, and
the Mercy and Bleffing of God be upon thee.
Praise be to God alone.
The End.
APPENDIX.
In which the
AUTHOR'S NOTION Concern-
ing the Poffibility of a
Man's attaining to the true
Knowledge of GOD, and
Things neceffary to Sal-
vation, without the Uſe
of external Means, is brief-
ly confider'd.
By SIMON OCKLEY, M. A. Vicar of
Swaveſey in Cambridgſhire.
OR
FOR
TIE
ной
LTVHS
LONDON, Printed in the Year, 1708.
165
THE
CONTENTS
§. 1. 2.
HE Occafion and Defign of this
Difcourfe. §. 3, 4, 5. God's way
of teaching his People was by Prophets. §. 6,
7. Prophecy not attain'd by any Applicatian or
Industry, but depended upon the pofitive Will
God. §. 8. And confequently the Viſion of
God, or beholding the Divine Being, which
is fuperior to Prophefying, cannot be fo attain'd.
§. 9. That it was never mention'd as attaina-
ble, nor the Search of it recommended by the
Prophet Mofes. §. 10. Nor any other Pro-
phets that fucceeded him. §. 11. What was
not enjoy'd in the early Times of Christianity,
when the Gifts of the Spirit were more plen-
tifully pour'd out, cannot be expected now.
§. 12. But fuch a Power, whereby a Man
might (without external Helps) attain to the
true Knowledge of God, and Things neceſſary
to Salvation, was no where promis'd by our
Saviour. §. 13. Nor enjoy'd by devout Per-
fons in the first times of the Gofpel; which is
prov'd from the Example of the Eunuch,
§. 14.
166
The Contents.
14. And Cornelius. §. 15. The whole
Tenour of the Apostles Doctrine forbids us to
expect the Vifion of God in this Life.
16. From all which is inferr'd, that thoſe
Scriptures, which Speak of the plentiful Effu-
fion of the Spirit in the Gospel Times, are
misunderstood by Enthufiafts. §. 17. Why we
are not to expect Prophets now. §. 18. If
theſe things be denied to Chriftians, they are
not to be found amongst Heathens or Maho-
metans. §. 19, 20, 21. The Enthusiasm of
our Author and others cenfured. §. 23. Con-
clufion.
APPEN
167
APPENDIX, &c.
§. I.
pre-
HO' the preceeding Hiſtory, upon
the account of the lively Image
and Repreſentation which it gives of un-
ſpotted Virtue, unfeigned Love of God,
and Contempt of the Things of this Life,
does very well deferve to be read: So, as
it contains feveral things co-incident with
the Errors of fome Enthufiafts of theſe
fent Times, it deferves to be confider'd.
Upon which Account, I had no fooner
fuffer'd my felf to be perfwaded to under-
take the Tranflation of this Book, than I.
determin'd to fubjoin fome Reflections up-
on fuch part of it as feem'd to me moſt
worthy of Confideration. Left otherwife,
that Book, which was by me defign'd for
the Innocent, and not altogether unprofi-
table Diverſion of the Reader, might acci-
dentally prove a means of leading fome
into Error, who are not capable of judging
aright; and of confirming others in their
Miſtakes, who, through their own Weak-
nels, or the Prejudice of a bad Education,
have the Misfortune to be led out of the
way,
168
APPENDIX.
way. And I was the more willing to do
it, becauſe there has been a bad Uſe made
of this Book before.
§.2. There are a great many Errors both
in his Philofophy and Divinity: And it was
impoffible it fhould be otherwife, the one
being altogether Ariftotelian, the other Ma-
hometan. I fhall pafs over the greateſt part
of them, as not being likely to do any
harm; and confine my felf chiefly to the
Examination of this Fundamental Error
of my Author, viz. * That God has given
Juch a Power or Faculty to Man, whereby he
may, without any external Means, attain to
the Knowledge of all things neceſſary to Salva-
tion, and even to the Beatifick Viſion it ſelf,
whilft in this State: In doing which I fhall
ftill have regard to the Errors receiv'd
concerning theſe things in the preſent
Age.
§. 3. In order to this I fhall examine
the Ways and Means by which the Peo-
ple of God in all Ages, came to the Under-
ftanding of his Will. Now 'tis evident,
from the abfurd Notions which the an-
cient Heathens had of the Deity, and their
Idolatry, that Mankind was fo far dege-
nerated and deprav'd, that they had loft
the true Knowledge of God, and of his
Attributes, and confequently were igno-
* See §. 84, 85, &c.
rant
APPENDIX
169
rant of their Duty towards him; for
which reaſon, God was pleas'd, out of his
infinite Love and Mercy towards Man-
kind, to ſend at fundry times Prophets;
that is, Men who were infpir'd by the
Holy Spirit, and had the Will of God im-
mediately reveal'd to them; to the end
that they might inftruct others how to
ſerve him (the ancient Tradition receiv'd
from our firft Parents, and thoſe good
Men which fucceeded them, being now
almoſt worn out, and over-grown by the
increaſing Wickedness of the World) and
thereby avoid thofe Judgments which
would otherwiſe infallibly overtake them,
if they continu'd in Impenitence and Dif-
obedience.
§. 4. This was the Means which the
Generality of the People of God had to
know his Will. They receiv'd it from the
Prophets, who had it immediately from God.
So that the Difference of their Knowledge
confifted in the Manner of their receiving
of it, not in the Things receiv'd, which
were the fame both to the Prophets and
the People. Only the Prophets receiv'd it
immediately, but not the People: for then
confequently they would all have been
Prophets, which it is plain they were
not.
§. 5. And when it had pleas'd God to
give a clearer and fuller Revelation of his
Will
170
APPENDIX.
Will to the Prophet Mofes; what was de-
Liver'd to him, was committed to the
Care of the Priefts, of whom both King
and People were oblig'd to learn their Du-
ty. Deut. xvii. 18. And it shall be when he
fitteth upon the Throne of his Kingdom, that
he fhall write him a Copy of this Law in a Book,
out of that which is before the Priests the Le-
vites, and it shall be with him, and he fall
read therein all the Days of his Life, that he
may learn to fear the Lord his God, to keep
all the Words of this Law, and theſe Statutes,
to do thêm. And Malachi xi. 7. The Priests
Lips should preferve Knowledge, and they
Should feek the Law at his Mouth, for he is
the Meſſenger of the Lord of Hofts. So that
they were not to feek after
to feek after any other
more perfect manner of Worſhip, than
what was deliver'd in that Book, nor to
expect that thofe Truths or Precepts which
were contain❜d in it, fhould be reveal'd
to them anew, either by any Prophet liv-
ing in their time, or by immediate Reve
lation; but to draw all their Inſtructions
from the aforefaid Helps. And accordingly
we never find any of the Prophets making
any Alteration in the Law, or calling the
People to a more perfect way of Worſhip.
From whence 'tis plain that they were
well affur'd of its Sufficiency, till the
Meffias, who was to compleat it fhould
come; and their never bidding the People
to
APPENDIX.
171
to look for any other way of teaching than
what was to be had from that Book, and
the Mouth of the Priefts, proves evidently
that they knew thofe means to be fuffi-
cient.
§. 6. Thus we have feen which way
the generality of the People of God were
taught; let us now examine by what means
the Prophets attain'd their Faculty of Pro-
phefying, and wherein it did conſiſt. Now
it is moſt certain that the Faculty of Pro-
phefying cannot be attain'd by any Appli-
cation or Improvement of our Abilities
whatſoever, but depends wholly and en-
tirely upon the pofitive Will of God, who
upon important and weighty Occafions,
in his own due time, and to fuch Perfons
as feem beſt in his infinite Wiſdom, does
fend fuch as he is pleas'd to fet apart and
qualifie for that Service, by the Infpiration
of his Holy Spirit. For Prophecy came net
in old time by the Will of Man; but holy Men
of God Spake as they were moved by the Holy
Ghoft. It must not denyed, but that a fo-
ber, righteous and godly Life, a Heavenly
Converſation, and the keeping our felves
pure both in Body and Spirit, are excel-
lent Means to invite the Holy Spirit to
dwell in and abide with us. And this is
agreeable to right Notions of the Purity of
* }.
2 Pet. 1. 21.
*
God,
172
The Hiftory of
God, and his Love of that which is Good,
and Abhorrence of that which is Evil: It is
confirm'd by right Reaſon, the Teſtimony
of ancient Churches and Holy Scripture
it felf. But then the Queſtion is, How
does God dwell in thofe that are his?
Certainly, not fo as to make Prophets of
them, but to ftrengthen them in their Holy
Refolutions, and enable them to perform
fuch Things as tend moft to his Glory,
and their own Salvation. And upon a
due Examination, we fhall find that this
is all which the greateſt number by far of
Godly Men ever attain'd; who notwith-
ſtanding muſt by no means be accus'd
of Slothfulneſs in not approving their
Talent, nor of being wanting in their En-
deavours to make the neareft Approach-
es to God that they were capable of.
§. 7. This will appear further, if we
confider that thofe means which were us'd
by Holy Perfons of Old, in order to the
Improvement of themſelves or others, in
the Exerciſe of Piety and Religion, cannot
upon any account be reckon'd as means of
their becoming Prophets. Tho' Samuel
was dedicated to the Service of God from
his Birth, and it pleas'd God to chuſe him
for a Prophet; yet there is no queftion to
be made, but that there were feveral others
fo dedicated, which did never prophefy.
Tho'
APPENDIX.
173
Tho' Daniel was heard from the first day
that he did fet his Heart to understand, and
to chaften himſelf before God, and had an
Angel fent to him with a Revelation, yet
cannot that diſciplining of himſelf be in
any wife accounted a Cauſe of that Revela-
tion; for if it were, the fame Method
would produce the fame Effect in another
Man. And tho' there were particular Ad-
vantages in being a Member of the Col-
lege of Prophets; as the Prophet † Amos
intimates, where he fays, I was no Prophet,
nor a Prophet's Son (which must be interpre-
ted The Scholar of a Prophet, for the Scho-
lars of the Prophets are always call'd Sons
of the Prophets in Scripture) yet none of
theſe Means were fufficient to help Men
to the Gift of Prophecy. The pious Pa-
rents thought it a very good way of im-
proving their Children in the Fear and
Love of God, and the Knowledge of his
Will, to have them brought up under
thoſe Holy and Exemplary Men the Pro-
phets; and accordingly they waited upon
them, went on Errands and did their Ŝer-
vice; at the fame time enjoying the great
Advantage of their Example and Difcourfe.
And according to their Example, even after
Prophefy was ceas'd among the Jews, the
eminent Men and chief Doctors of the
* Dan. X, 12.
+ Amos vii. 14.
Law
174.
APPENDIX.
Law had their Scholars and Difciples, more
or fewer, according to the Credit and
Efteem of the Mafter. So that our Blef
fed Saviour's chufing his twelve Difciples,
was no new thing among the Jews, but
had been practis'd all along, fince thoſe
Schools of the Prophets. But never did
any one imagine, that theſe means of Dif-
cipline, or any other, were Steps to the at-
taining the Gift of Prophecy, which al-
ways depended, not upon Mens Acquire-
ments or Improvements in that which
is good, but upon the poſitive Will of
God.
§. 8. Now, if, as appears from what is
already faid, God has not afforded to Man,
any Means whereby he can attain to the
more inferior Degree of Prophecy, which
confifts in having only fome part of his
Will reveal'd; and that not conſtantly or
habitually, but as occafion ferves: How
vain and fond is it then for any one to ima-
gine that he has given him a Capacity of
enjoying his Prefence as he is, and of *ſee-
ing all things in him? Which is as much
above the Attainments of the greateſt
Prophets, as theirs is above the weakeft of
Men. For if we confider we fhall find
that the Prophets Buſineſs conſiſted in de-
*By feeing all things in God, I have no regard to
Mr. Malebranch's Notion, but only to that of our Author.
See §. 90, O's,
livering
APPENDIX
175
livering a particular Meffage to one or
more; the Contents of which fometimes
they receiv'd by Day, which ſort of Vi-
fion is call'dino Machazeh, or, so
Mareeh, or elſe by Night in a Dream, and
this was call'd on Hhalôm, a Dream, or
—bib♬ jun. Hezyon Hallaiyelah, a Noctur.
nal Vision. But what is either or both
theſe to the Intuition of the Divine Pre-
fence? There is as much Difference, as there
is between a great Courtier and a Favourite,
who when he pleaſes, enjoys the Prefence
of his Prince, and one who is now and
then fent by him on an Errand. And yet
to fuch a degree of Enthuſiaſm have fome
gone, as our Author here in particular,
and feveral more of the fame ſtrain in thofe
former Ages, and the Quietifts and other
Myfticks and Enthufiafts in our times,
that nothing will down with him lefs than
the Intuition of the Divine Being, and they
defpife * Meditation, as a mean thing, and
too much below one that afpires to Per-
fection. And this, it feems, is attainable
by Application and continued Exercife;
whereby they have at once fet all Mankind
in a Capacity of out-doing infinitely the
ancient Prophets, who if they had known
any thing of this way, certainly would
Maimonides in Pocockii Porta Mofis, p. 171.
See the Letter concerning the Quietists, printed with the
B. of Sarum's Letters.
not
176
APPENDIX
not have been ſo fparing of it in their Wri-
tings, eſpecially when their Bufinefs was
to labour for the Benefit and Inſtruction
of Mankind. But there is not one word
in all their Writings which favours this
Opinion, from whence we may fafely con-
clude, that they had no fuch Notion; and
yet it muſt not be in the leaft doubted,
but that they were throughly acquaint-
ed with the Will of God, and knew
more of his fecret Counſel than any other
Men in the World whatſoever.
§. IX. It muſt needs be acknowledg'd
by us Chriftians, as well as by the Jews,
that Mofes was, without Controverfie, the
the greateſt Prophet that ever appear'd up-
on Earth before our Saviour's time, and
had the moſt frequent and greateſt Revela-
tions of the Divine Will. For tho' it was a
fingular Favour which God vouchſafed the
other Prophets, in communicating to them
fome of the Secrets of his Purpoſes; yet Mo-
fes was the Man whom God chofe to be
the Inftrument of the Deliverance of his
People Ifrael, by fuch convincing Signs and
Wonders, as were undeniable Evidences of
the Divine Power by which they were
wrought, and who was not only to be
God's Meffenger to his People in fome few
Particulars, but the immediate Receiver of
that Law, and all the Oeconomy, both
Ecclefiaftical and Civil, by which God's
People
A P PENDIX.
177
People were to be govern'd without any
Addition or Diminution, fo many hundred
Years, till the Coming of the promis'd Meſ-
fias. God himſelf bears Witneſs to this,
Numb. xii. 6. If there be a Prophet among you,
I the Lord will make my ſelf known unto him in
a Vifion, and will ſpeak unto him in a Dream.
My Servant Mofes is not fo, who is faithful in
all mine Houfe. With him will I speak mouth
to mouth, even apparently, and not in dark
Speeches, and the Similitude of the Lord fhall be
behold. Now Mofes had not been faithful
in God's Houſe, if he had not reveal'd the
whole Will of God to his People, as it was
deliver'd to him; which moft certainly he
did. But how? Why, he commands the
People thus, Deut. vi. 17. You shall diligent-
ly keep the Commandments of the Lord your God,
and his Teftimonies and his Statutes which he
hath commanded thee; which were, no doubt,
the very fame which he had receiv'd upon
Mount Sinai. Nor did this Holy Man, this
faithful Servant in God's House, ever re-
commend, or fo much as hint any fuch Ser-
vice of God, as is dream'd of by our My-
Sticks, or give the leaft Encouragement for
any to hope for the Gift of Prophecy, or
an Intuition or beholding the Divine Being
in this State. And yet it is certain that
both Mofes himſelf, and Multitudes of o-
thers after him, were Heavenly-minded
Men, and did that which was acceptable
M
in
178
APPENDIX
B
in the Sight of God, and ſhall be Partakers
of Everlaſting Glory.
§. 10. Nor did any of the Prophets,
which came after him, ever advance any
fuch refin'd way of Worship; but conftant-
ly blam'd the People for not obferving the
Law of Mofes, and neglecting the Statutes
and Ordinances which he had left them.
And the Sum of their Prophecies confifts,
either in Exhorting, Reproving, Promi-
fing or Threatning, and fome Hints of the
Meffias. But not one Syllable concerning
any ſuch abſtracted Worſhip, nor any Men-
tion made of Mens attaining the Beatifick
Vision. Notwithſtanding which, there have
been, and ftill are, a great many deluded
Souls, who imagine that the warm Con-
ceptions of diftemper'd Brains, are a great
Meaſure of that Holy Spirit by which the
old Prophets fpake; and pretend to ſuch a
Familiarity and intimate Converfation with
God; fuch an entire Communication and
Intercourfe, that they might, if what they
faid were true, feem to be glorified Spirits,
rather than Prophets, fubject to the like In-
firmities with other Men; and to have left
the Church Militant to take their place in
the Triumphant. Not confidering, that
all this is only a pleafing fort of an Amuſe-
ment, a Fool's Paradife, and grounded up-
on no better Reafon or Foundation, than
the Man that was diftracted had to fancy
him-
APPENDIX.
179
as
himſelf an Emperor, and all that came a-
bout him his Subjects. Thefe Men do
not confider that we live in fuch an Age
of the World, as we are not to expect fuch
extraordinary Effufions of the Spirit: All
that we can reaſonably expect, or that God
has promis'd, is, to give his Holy Spirit to
thofe that ask it of him; that is, fo to
guide them by his gracious Affiſtance,
that they may overcome their Spiritual
Enemies, and be crown'd hereafter with
Glory and Immortality; which certainly
ought to content any reaſonable Man,
without afpiring to Immediate Revelation,
Prophecy, obtaining the Vifion of God, and
fuch like Things, which God has deny'd to
us, whilſt in this State.
§. 11. Indeed, if it were in Religion, as
in Arts and Sciences, it might with a great
deal more Reaſon have been expected;
that confidering the vaſt Diſtance of Time
fince the firſt planting of the Chriſtian Reli-
gion to this preſent Age, we might have
been improv❜d to a Degree of Prophecy.
For Arts and Sciences receive their Begin-
nings from very ſmall Hints at first, and
are afterwards improv'd proportionably to
the Induſtry and Capacity of thoſe who
cultivate them; and therefore we may
reaſonably expect, that the longer they
continue, the more they will be advanc'd.
But the cafe is vaftly different in Religion,
which
M 2
180
APPENDIX.
which is always beft and pureft at its.firft
fetting out. And there is a very good Rea-
fon to be given, why it fhould be fo; for
after the firſt Covenant made by God with
Mankind in the Perfon of Adam; every o-
ther Difpenfation has found Men under a
State of Corruption, and in the actual Pof-
feffion of Errors, diametrically oppofite to
thoſe Truths which it came to inftruct them
in; and therefore it was requifite that the
means to remove theſe at firft, fhould bear
Proportion with the Difficulties they were
to encounter. Upon which account, at
the Beginning of any new Difpenfation,
thoſe Perſons whom God was pleas'd to
employ to publiſh it to Mankind, have been
endu'd with moreZeal and greater Abilities,
than the Profeffors of the fame Religion in
after Ages. And as no Perfon can doubt,
but that the Jewiſh Religion was much
more perfect in the Days of Mofes, and
thoſe which immediately fucceeded him,
than in after Times, when it was obſcur'd
and mudded by Pharifaical Inventions and
Traditions: So muft it alſo be confefs'd,
that the Chriſtian Religion was much more
perfect in the Days of the Apoftles, and the
Ages immediately fucceeding them, than
fince it has been obfcur'd by the Intereſt of
the Deſigning on the one hand, and the
Prejudice and Ignorance of the Unlearned
on the other. And this is what is plainly
con-
A P PENDIX. 18 1
confefs'd by the Practice of moft contending
Parties amongſt the Profeffors of Chriftia-
nity; who conftantly make their Appeals
to the earlieſt Writers of the Primitive
Chriſtian Church, and ufe all means to
bring them over to their own Side; which
is an evident Conceffion that they value
their Authority, and look upon them as
the moſt competent Judges of their Contro-
verfies. Now, if I fhall make it appear,
that there was no fuch thing as is contend-
ed for by our Enthufiafts, in thoſe early
Times, when the Holy Spirit muſt be con-
fefs'd on all hands to be more plentifully
pour'd out than in the fucceeding Ages; I
hope it will appear evidently to any unpre-
judic'd Perfon, that it is not at all to be ex-
pected under the Chriftian Difpenfation.
§. 12. To begin therefore with our Blef-
fed Saviour himſelf. It is evident that he
never recommended any fuch way of wor-
fhipping God, as is contended for by the
Myfticks, nor promis'd to reward the moſt
fincere of his Followers with the Vision of
God whilft in this State. As for his own
Life, which is certainly the moſt perfect
Pattern, it was Active to the greateſt De-
gree; and bating fome times of Retirement,
to pray or the like, was wholly ſpent in
Converſation, and doing Good to others.
Then as to the Subftance of his Doctrine,
it conſiſted in acquainting the Jews that he
him-
M3
182
APPENDIX.
himſelf was the Meffias, whofe Coming was
fo long ago, and fo often foretold by the
Ancient Prophets. He alfo acquainted
them with the Nature of his Office and
Mediatorſhip, and fhew'd them how migh-
tily they were miſtaken in their Interpreta-
tions of the Prophets concerning him. He
let them know, that, contrary to their
Expectation, his Kingdom was not of this
World; but that his Buſineſs was to bring
Men out of Darkneſs to Light, and from
the Bondage and Slavery of Sin, to the Li-
berty of the Sons of God. He taught them
to abandon all ungodly Lufts, and to fet
their Hearts upon Things above; affuring
them, that if they continu'd in his Love,
they ſhould be rewarded with everlaſting
Happineſs. And left his Difciples, and thofe
Churches which fhould be planted by their
Miniſtry, fhould be deftitute of neceffary
Encouragement and Affiftance, he affures
them in moft endearing Terms, of his
Love towards and Care over them, and
promifes fpeedily to fend them* the Com-
forter, the Spirit of Truth, which ſhould not
only affure them of his own, and the Fa-
ther's Love towards them, but alſo enable
them to work fuch Miracles as fhould be
fufficient to confirm the Truth of their Mif-
fion. But no where promifes the Enjoy-
*John Chap. xiv, xv, xvi, xvii.
ment
APPENDIX.
183
ment of the Beatifick Vifion here; but bid
them to expect their Reward hereafter;
affuring them, that † whither he went they
could not follow him now, but ſhould follow him
afterwards; and that he went to prepare a place
for them. Nor did he even mention his ha-
ving purchas'd for Mankind fuch a Privi-
lege, as that they might, by diligently
improving what was given them, come to
God without any other Means, but rather
the quite contrary: For he fays,
* No
Man cometh to the Father but by me; now
certainly the way to come to Chrift, is to
believe in him; which, according to the
Apoftle S. Paul, preſuppoſes, hearing him
preach'd.
§. 13. And as our Bleffed Saviour did
never promiſe to reward the Endeavours of
fincere Perfons, with fuch a Power where-
by they might attain, without any Exter-
nal Means, all Things neceffary to Salva-
tion, much leſs the Intuition, or beholding
the Divine Prefence whilft in this Life; fo
neither do we find that they either expect-
ed or enjoy'd it. The Method of God in
teaching his People, was ftill the fame as it
ever had been, viz. by revealing his Will
to fome few in order to the having it
communicated by their Miniſtry to others.
And I defire any one that thinks other-
**
x.
↑ John xiii. 36. xiv. 2, fobn xiv. 7. Rom. x, 17, 18,
M 4
wife,
184
APPENDIX.
wife, to produce me one fingle Inſtance
of any Perſon that came to the true Know-
ledge of God, and the neceſſary means
of Salvation, but by this way. The con-
trary is evident from the Example of the
Eunuch (Acts viii.) who was a devout Per-
fon, and well difpos'd; and we find his
Zeal and Sincerity rewarded by God's
fending to him a proper Perfon to in-
ftruct him.
§. 14. Which is ftill further confirm'd by
the Example of Cornelius (Acts x.) who be-
ing a devout Man, and one that fear'd God
with all his Houfe, and gave much Alms to
the People, and pray'd to God always, was fọ
far accepted by God, that he was graci-
ouſly pleas'd to provide Means for his
further Inftruction in his Duty, and fent
Peter to inftruct him. Whereby he has
plainly pointed out to us the way by
which he would have us feek for the
Knowledge of him, viz. by applying our
felves to fuch as he has appointed to teach
his People. Accordingly we find that Cor-
nelius's Alms and Devotions, and incef-
fant waiting upon God, did neither ad-
vance him to the Beatifick Vifion, nor fo
far as to have thofe Truths prefented to
him by way of Object, immediately, which
were neceffary to be believ'd by him in
order to his Salvation; neither is he at
all encourag'd to look for or depend up-
on
APPENDIX.
185
on Vision or Intuition, but is fent to a
Man like himſelf, to hear with his out-
ward Ears, thofe things which concern'd
his Eternal Welfare. Whereas, if God
had ever granted to Mankind a Power
whereby he might, by due Application
and Attention, attain to a fufficient Know-
ledge of God, and Things neceffary to
Salvation; or, if fuch a Privilege, though
deny'd before, had been purchas'd by Je-
fus Chrift; there is no queftion, but Per-
fons fo extraordinarily well qualified as
thefe two good Men, Cornelius and the
Eunuch, were,
would have enjoy'd the
Benefit of it; and then the Event would
have been, that by their conftant attend-
ing upon God, and unwearied Diligence
in meditating and practifing good Things,
they would have increas'd in Spiritual
Knowledge, and made nearer Approaches
to God till they had attain'd to Perfe-
Єtion. But we find nothing like this,
but that on the contrary they were ob-
lig'd to be inftructed by the fame means
which God had appointed for other Men.
,
§. 15. And then as to matter of Vifi-
on, the whole Tenor of the Apoſtle's Do-
crine runs counter to it S. Paul tells
us that all thoſe noble Actions which
were perform'd by the Ancient Worthies
(Heb. xi.) were done thro' Faith; which
as himſelf defines, it (v. i.) is, The Sub-
Stance
186 APPENDIX.
Stance of Things hoped for, the Evidence of
Things not feen. It is an Affent which
we give to Things as true, which we
can neither apprehend by our Senfes, nor
demonftrate by our Reafoning; fo that
the only Objects of our Faith are fuch
Things as we receive upon the Credit of
another; which, how far it is from Vi
fion, is evident to common Senfe. And
the fame Apoftle tells us, that now we fee
through a Glass darkly; and that we know
†
in part, and prophefie in part.
§. 16. Hence it is plain, that all thofe
Texts which ſpeak of the plentiful Effu-
fion of the Spirit in the times of the Go-
fpel, are quite miſunderſtood by all thoſe,
who interpret them after fuch a manner,
as if God had given fuch a Meaſure of
it to all Mankind, that upon a due Im-
provement of it, they might attain to the
Knowledge of him, and of all Things
neceffary to Salvation. Whereas it ap-
pears, that even in the earlieſt Times of
the Gofpel, there was no fuch thing;
but then all the Churches were planted
by the Miniſtry of the Apoftles, who or-
dain'd others to fucceed them in their
Office. If therefore in thoſe Times it was
not granted, it is a ridiculous Abfurdity
to expect it in this Age; and no ſmall
† Cor. xiii, 12, 9,
Degree
APPENDIX.
187
Degree, either of Impudence or Madneſs
to pretend to it.
§. 17. Since it is not foreign to the
Matter in hand, the Reader will, I hope,
pardon me if I digrefs a little, to fhew
why we cannot reaſonably expect Pro-
phets now. And it ſeems to me that
there are ſeveral Reaſons to be given
why there ſhould be Prophets during the
time of the Mofaical Difpenfation, rather
than after the Goſpel had taken Root.
For, the Promiſes made to the Jews ha-
ving Relation to their poffeffing the Land
of Canaan, God was pleas'd to fend them
Prophets to quicken their Memories, and
keep them in mind of their Duty, that
thereby his Judgments might be averted
from them; (and eſpecially, becauſe of the
prevailing Idolatry of thofe Times; for
after they were well fix'd in the Practice
of the True Religion, and out of that
Danger, we find no Prophets;) and we
find that moft of the Ancient Prophecies
tend that way. But now we are quite up-
on another Bottom; we are taught, that
we have here no continuing City; that, when
thefe Tabernacles ſhall be diffolv'd, we have a
Habitation not made with Hands, eternal in the
Heavens. That we are to fet our Minds on
Things above, not on Things on the Earth;
that we are to deny our felves, and take up
our Cross and follow Chrift; that, through
many
188
APPENDIX.
many Tribulations we must enter into the King-
dom of Heaven, and many Paffages to the
fame Effect. So that to have Prophets
foretelling future Events, relating to the
Welfare and Prefervation of our Tempo-
rals, or the contrary, feems not fo proper
for a People, whofe very Profeffion fuppofes
them to have laid afide all Solicitude con-
cerning them. Again, before the Coming
of Chrift, God's Will was but imperfectly
reveal'd; and it was neceffary that there
fhould be Fore-runners to prepare the way
againſt his Coming, and raiſe the Expecta-
tion of him in the People, that they might
be the better prepar'd to receive him. But
after he was once come, who was to com-
pleat and fulfil all; after God, who at fun-
dry times, and in divers manners, spake in
time paft unto the Fathers by the Prophets,
had, in theſe last days, Spoken unto us by his
Son, whom he has appointed Heir of all things,
&c. who was the Brightness of his Glory, and
the express Image of his Perfon, &c. I fay,
after God had, by this glorious Perfon, ma-
nifefted and reveal'd his whole Will to us,
and declar'd whatfoever he requir'd to be
believ'd and done by us, whilſt in theſe
Mortal Bodies; there was no longer need
of Revelation to thoſe who had receiv'd the
moſt perfect one that could be deliver'd.
* Heb. i, 1,
So
A P PENDIX. 189
So that all thoſe Reaſons being remov'd,
which were to be given for a Succeffion of
immediately inſpired Prophets before the
Coming of Chrift; it is altogether ground-
lefs, to fay no worfe of it, to expect any
now he is come. What Methods God will ufe,
when his time is come,to bring in the Fulneſs
of the Gentiles, and to convert the Jews;
or what Endowments he will beſtow upon
thoſe Perſons whom he fhall pleaſe to make
uſe of as his Inſtruments to compleat that
great Work, will then be beſt known when
it is come to pafs. There is no Que-
ftion but that he will ufe fufficient
means. All that I contend for is
is, that
thoſe which he has already afforded, are
abundantly fufficient for thoſe who have
the Happineſs to be baptized, and brought
up in the Profeffion of the Chriftian Faith;
and confequently, that it is unreaſonable to
expect any other Affiftances, or to ſeek
any
other means of ferving God, than what
are deliver❜d in his Holy Word, and made
uſe of in his Church.
§. 18. To return to our Argument. If
theſe things, contended for by Enthuſiaſts,
were not granted either under the Jewish
or Chriftian Difpenfation, as I hope has
been fufficiently prov'd; it follows, à ma-
jori, that thoſe who are depriv'd of thoſe
Advantages, which both Jews and Chri-
ftians enjoy'd cannot have them: And
there-
190
APPENDIX.
therefore in vain do we ſearch for Perfons
fo endow'd amongſt Mahometans or Hea-
thens. For without any Breach of Charity,
in respect to thofe Perfons, who never
were ſo happy as to have the Goſpel
preach'd to them; we may affure our
felves, that they do not enjoy equal Pri-
vileges with us, who by our Baptifm have
a fœderal Right to all thofe Afſiſtances of
the Holy Spirit promis'd to the Church
in the Holy Scriptures. And yet there
would not be much difference, if by their
diligently adhering to any Principle or
Light, which God has beftow'd upon Man-
kind in general, they might attain to true
faving Knowledge. And for this Reaſon,
our Author, who was himſelf a Mahome-
tan, feems as little to have confulted the
Honour of his Prophet Mahomet, and the
neceffity of believing his Doctrine, in feign-
ing a Perfon brought up by himſelf, to
have by his Application and Induſtry at-
tain'd to the Knowledge of all things re-
veal'd to that ſuppos'd Prophet, as our En-
thuſiaſts do value the Means † which God
has always us'd to convey his Will to
Mankind. Whilft out of a groundleſs
Charity, they do in a manner put all Men
upon the Level, as to the Means of Sal-
vation. Which Opinion of theirs, however
↑ See Sect. 109.
plau-
APPENDIX.
191
plaufible at firft fight, upon the account of
that fpecious Shew of Univerſal Charity
to Mankind, does moft certainly tend to
the undervaluing and leffening thoſe ine-
ftimable Benefits which our Bleffed Saviour
has purchas'd for, and promis'd to his
Church; and ought no more to be re-
ceiv'd, than that charitable Opinion of
Origen's, who believ'd that after a certain
time of Puniſhment, not only the wicked-
eft of Men, but alfo the Devils them-
felves ſhould be faved.
§. 19. I have now fhewn that what is
here held by our Author, and too many o-
thers in our times, has no manner of Foun-
dation. That it was never promis'd nor
expected, either under the Mofaical or
Chriftian Difpenfation; from whence I
have inferr'd, that it cannot be expected
any where elfe, and confequently that
there is no fuch thing at all. If I have not
ſpoken all the while particularly to my Au-
thor, the reaſon is, becauſe I write to
Chriſtians, and chiefly have regard to thofe
Errors, held by fome of that Denomina-
tion, which are common with thoſe of our
Author. Beſides, if that were requifite,
'tis only allowing for Argument fake, that
the Alcoran was written by Infpira-
tion, and that Mahomet was a Prophet,
and then the fame way of Arguing proves
the Enthuſiaſm of our Author, who being
*
a
192
APPENDIX
a profefs'd Mahometan, and they being ob-
lig'd to believe that Mahomet is the Cati-
mo'l anbyâi, i. e. The Seal of the Prophets,
and that theirs is the laft Difpenfation,
which Mankind fhall ever receive from
God, has ventur'd to ſuppoſe the Poffibi-
lity of a Man's attaining to the true Know-
ledge of God, and Things neceffary to Sal-
vation, and all other Things, both Spiritual
and Natural, belonging either to this
World, or that to come, without the
Help of any outward Inftruction.
§. 20. I need not infift
upon this any
longer; I fhall only remark, that as true
Piety is the fame in all Ages and Climates,
and good folid Senfe too, fo alfo is Enthu-
fiafm. And I have fometimes wonder'd,
when I have read the Whimfies and Con-
ceits of the Arab Enthufiafts (whofe nu-
merous Sects equal thofe Herefies men-
tion'd by Epiphanius, or even that
plentiful Crop which the Devil has
fow'd of them in our times) to find fuch
a Harmony between them and ours at
prefent. Such a perfect Agreement in their
wild Notions, and thefe exprefs'd in the
very felf-fame Cant, may eaſily convince
any one, that the Inftruments of both
were ftrung and tun'd by the fame Hand.
Another thing obfervable is this; Let the
Enthufiaft have never fuch great Abilities,
there is always fomething or other which
proves
APPENDIX.
193
proves his Pretenfions to Revelation to b
falſe; and as they tell us, that, let the De
vil change himſelf into what Shape he will
he can never conceal his Cloven Foot; fo
neither can the Enthufiaft make himſelf pafs
for Infpired, with any Perfon of tolera-
ble difcerning; but there will appear fome
very confiderable Flaw, which fhall ma-
nifeftly prove him a Deceiver, or at leaſt a
Perfon deceiv'd. This is the Fate of them,
and our Author could not avoid it. He
has indeed carried his Philofopher beyond
the Orb of Saturn, but he might as
well have fav'd him that Trouble; for he
brought nothing down with him, but what
he himſelf was able to furniſh him withal
before he went; viz. Mahometan Divinity,
and Ariftotelian Philofophy. As to the
former of theſe I fhall not need to ſay any
thing; but I am well affur'd, that when
he talk'd of thoſe Diſcoveries in the latter,
made by him when in that glorious State,
he never dream'd in the leaft of thoſe more
certain Diſcoveries which fhould be made
afterwards, by the Sagacity of our Aftro-
nomers and Philofophers; and that the
contrary of what he believ'd, as to thoſe
things, fhould be prov'd by undeniable De-
monſtration.
†`See Seft. 90.
N
§. I
194
APPENDIX
§. 21. Nor does it fucceed better with
fuch Pretenders in our Age; who, taught
by woful Experience, have of late grown
more wary, and rarely pretended to Infpi-
rations, except in fuch Matters as they
might be well affur'd of by other means.
The fafeft way for them, I confefs, tho' at the
fame time extreamly abfurd and ridiculous.
For if a Man pretends to know a thing by
Divine Inſpiration, when there are other
Means of attaining it: I have much
more reaſon to think, either that he is an
Impoftor and Deceiver, or elfe, that through
warmth of Conceit, or the Delufion of the
Devil, he imagines himſelf to be divinely
infpired when he is not; rather than to be-
lieve that God, who does nothing but for
moſt wife and excellent Ends and Purpo-
ſes, ſhould reveal a thing to any Perfon
immediately, when he had before afforded
him fufficient Means of knowing it other-
wife.
§. 22. It remains that we beg of God to
give us his Grace, and the Affiftance of his
Holy Spirit, that we may fincerely and hear-
tily apply our felves to the diligent Ufe of
thofe Means which he has appointed for
our Inftruction, in his Church. That we
feek for the Knowledge of him in his holy
Word, and approach to him in his Ordi-
nances, and by a holy pious Converfation.
Theſe are the Ways which he has chalk'd
out
APPENDIX.
195
out for us; and if any Perſons will not be
content with theſe Means, but will
walk in By-Paths, and follow every Ignis
fatuus that prefents it felf; if they be are the
laft convinc'd of their fatal Miftake when
it is too late, they muft blame themſelves.
God of his infinite Mercy lead them out
of their Errors, and guide both them and
us through this imperfect State, till at laft
we attain to the perfect Vifion, and full
Enjoyment of himself; through Jefus Chrift
our Lord. Amen.
FINIS
BOOKS lately. Printed and Sold by Edm.
Powell in Blackfryars; and J. Morphew
near Stationers-Hall.
Tcopbrontis Chalcidenfis Alexandra, cum Græcis
Ifaaci Tzetz Commentariis. Cura & O-
pera Job. Potteri, Fol. 7s. 6d. in quires.
C. Julii Cæfaris quæ extant omnia, ex reçen-
fione Johannis Davifii, A. M. Coll. Reg. Can-
tabr. Socii, 4to. Charta Magna, 12s. qrs.
M. Minucii Felicis Octavius, cum integris Ob-
fervationibus Nic. Rigaltii, & felectis aliorum.
Recenfuit, fuafque Notas adjecit Johannes Da-
vifius, Coll. Reg. Cantabr. Socius, præmittitur
Fr. Balduini Differtatio. Rerumque & Latini-
tatis Indices, fubiectuntur. 1s. 6d. in qrs.
Ockleii Introductio ad Linguas Orientales,
Is. 6d. in qrs.
The Antient Religion of the Gentiles, and Cauſes
of their Errors confider'd: The Miftakes and
Failures of the Heathen Priefts and Wife Men,
in their Notions of the Deity, and Matters of
Divine Worship are examin'd, with regard to
their being deftitute of Divine Revelation. With
a compleat Index. By the Learned and Judicious
Edw. Ld. Herbert of Cherbury, 8vo. 5s. bound.
A Differtation: Wherein the Fundamentals
of Natural or Moral Juffice and Decorum, are laid
down and clearly ſtated; by a Learned Pen,
8vo. 2s. 6d. bound.
The Hiſtory of the Prefent Jews throughout
the World; tranflated from the Italian of Leo
Modena, a Venetian Rabbi, By Simon Ockley, A·M.
25.6 d. bound.
2
Political Inftructions for the Ufe of Gentlemen ;
Shewing the beft Methods, as well for the Im-
proving, as Laying the Foundation of a Gen-
tleman's Fortune. Together with Maxims and
Reflexions on the Art of War. Ufeful for all Gen-
tlemen who do,or intend to lead a Military Life