The Improvement of Human Reason Part 3

-- 62. Having now attain'd to the Knowledge of this Supream Being, of Permanent Existence, which has no Cause of his own Existence, but is the Cause why all things else exist; he was desirous to know by what Means he had attain'd this Knowledge, and by which of his Faculties he had apprehended this Being. And first he examin'd all his Senses, _viz_. his Hearing, Sight, Smelling, Tasting and Feeling, and perceiv'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 struck one against another. The Sight, apprehends Colours. The Smelling, Odours. The Taste, Savours. And the Touch, the Temperatures and Dispositions of Bodies, such as Hardness Softness, Roughness ad 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 Senses apprehend any thing else, because they are Faculties diffus'd through Bodies, and divided according to the division of Bodies, and for that reason cannot apprehend any thing else but divisible Body. For since this Faculty is diffus'd through the visible Body, 'tis impossible, but that when it apprehends any thing whatsoever, that thing so apprehended, must be divided as the Faculty is divided.

For which Reason, no Faculty which is seated in Body, can apprehend any thing but what is Body, or in it. Now we have already demonstrated, that this necessarily Existent Being is free in every respect from all Properties of Body; and consequently not to be apprehended, but by something 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 Essence, and gain'd a certain Knowledge of him. And from hence he concluded, that this Essence was Incorporeal, and free from all the Properties of Body. And that all his External Part which he saw, was not in reality his Essence; by that his true Essence was _That_, by which he apprehended that Absolute Being of necessary Existence.

-- 63. Having thus learn'd, that this Essence was not that Corporeal Ma.s.s which he perceiv'd with his Senses, and was cloath'd with his Skin, he began to entertain mean Thoughts of his Body, and set himself to contemplate that n.o.ble Being, by which he had reach'd the Knowledge of that Superexcellent, and Necessarily existent Being; and began to consider with himself, by means of that n.o.ble Essence of his, whether this n.o.ble Essence of his could possibly be dissolv'd, or dye, or be annihilated; or whether it were of perpetual duration. Now he knew that Corruption and Dissolution were Properties of Body, and consisted in the putting off one Form, and putting on another. As for Instance: when Water is chang'd into Air, 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 proper to Body, cannot be suppos'd to be liable to Corruption.

-- 64. Having thus secur'd himself in this Belief, that his _Real Essence_ 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 persuaded himself would not be, till the Body ceas'd to continue a fit Instrument for its use. Therefore he consider'd all his Apprehensive Faculties, and perceiv'd that every one of them did sometimes apprehend _Potentially_, and sometimes _Actually_; as the Eye when it is shut, or turn'd away from the Object, sees _Potentially_.(For the meaning of apprehending _Potentially_ is, when it does not apprehend _now_, yet can do it for _the time to come_.) And when the Eye is open, and turn'd toward the Object, it sees _Actually_ (for that is call'd Actual, which, is present,) and so every one of these Faculties is some times in _Power_, and sometimes in _Act_: And if any of them did never actually apprehend its Proper Object, so long as it remains in Power, it has no desire to any Particular Object; because it knows nothing 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: so long as it remains in that condition, it will desire to apprehend in Act; because it has been acquainted with the Object, and is intent upon it, and lingers after it; as a Man who could once see, and after is blind, continually desires Visible Objects: And according as the Object which he has seen, is more perfect, and glorious, and beautiful, his Desire towards it is proportionably increased, and his Grief for the Loss 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 she Objects of Sight are more perfect and beautiful than those of Smelling. And if there be any thing of boundless Perfection, infinite Beauty, Glory and Splendor, that is above all Splendor and Beauty; so that there is no Perfection, Beauty, Brightness, or Comliness, but flows from it. Then certainly he that shall be depriv'd of the Sight and Knowledge of that Thing, after he has once been acquainted with it, must necessarily, so long as he continues in that State, suffer inexpressible Anguish; as on the contrary, he that continually has it present to him, must needs enjoy uninterrupted Delight, perpetual Felicity, and infinite Joy and Gladness.

-- 65. Now it had been already made plain to him, that all the Attributes of Perfection belonged to that Being which did necessarily 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 Apprehension of this Being, was not like to Bodies, nor subject to Corruption, as they are. And from hence it appear'd to him, that whosoever had such an Essence as was capable of apprehending this _n.o.ble Being,_ must, when he put off the Body at the time of his Death, have been formerly, during his Conversation in the Body, first, either one who was not acquainted with this necessarily self-existent Essence, nor ever was join'd to him, nor ever heard any thing of him; and so would, at the separating with the Body, never to be join'd to him, nor to be concern'd at the want of him. Because all the Corporeal Faculties cease when the Body dies, nor do they any longer desire or linger after their proper Objects; nor are in any trouble or pain for their absence; (which is the Condition of all Brutes, of what shape soever they are.) Or else, secondly, such an one, who while he continu'd in the Body, did converse with this Being, and had a sense of his Perfection, Greatness, Dominion, and Power; but afterwards declin'd from him, and follow'd his vicious Inclinations, till at length Death overtook him whilst in this State; he shall be depriv'd of that Vision, and yet be afflicted with the Desire of Enjoying it, and so remain in lasting Punishment and inexpressible Torture; whether he be to be delivered from his Misery after a long time, and enjoy that Vision which he so earnestly desires; or, everlastingly to abide in the same Torments, according as he was fitted and dispos'd for either of these two, during his continuance in the Body. Or lastly, were such an one, who convers'd with this necessarily self-existent Being, and apply'd himself to it, with the utmost of his Ability, and has all his Thoughts continually intent upon his Glory, Beauty, and Splendor, and never turns from him, nor forsakes him, till Death seizes him in the Act of Contemplation and Intuition: Such a Man as this shall, when separated from Body, remain in everlasting Pleasure, and Delight, and Joy and Gladness, by reason of the uninterrupted Vision of that self-existent Being, and its intire freedom from all Impurity and Mixture; and because all those Sensible Things shall 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 satisfied, that the Perfection and Happiness of his own Being consisted in the actually beholding that necessarily self-existent Being perpetually, so as not to be diverted from it so much as the twinkling of an Eye, that Death might find him actually employ'd in that Vision, and so his Pleasure might be continu'd, without being interrupted by any Pain; (which _Ab-Jonaid_ a Doctor, and _Imaam_, of the Sect of the _Suphians_, alluded to; when at the point of Death he said to his Friends about him, _This is the Time when Men ought to Glorify G.o.d, and be instant in their Prayers,_) he began to consider 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 stay there long, before some sensible Object or other would present itself, either the Voice of some wild Beast would reach his Ears, or some Phantasy affected his Imagination; or he was touch'd with some Pain in some Part or other; or he was hungry, or dry, or too cold, or too hot, or was forc'd to rise 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 such a Time as his Thoughts were diverted from the Vision, and so should fall into everlasting Misery, and the Pain of Separation.

-- 67. This put him into a great deal of Anxiety, and when he could find no Remedy, he began to consider all the several Sorts of Animals, and observe their Actions, and what they were employ'd about; in hopes of finding some of them that might possibly have a Notion of this Being, and endeavour after him; that so he might learn of them which way to be sav'd. But he was altogether disappointed in his Search; for he found that they were all wholly taken up in getting their Provision, and satisfying their Desires of Eating, and Drinking, and Copulation, and chusing the shady places in hot Weather, and the sunny 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 desire towards it, nor became acquainted with it by any Means whatsoever; and that they all went into a State of Privation, or something very near a-kin to it. Having pa.s.s'd this Judgment upon the Animals, he knew that it was much more reasonable to conclude so of Vegetables, which had but few of those Apprehensions which the Animals had; and if that whose Apprehension was more perfect did not attain to this Knowledge, much less could it be expected from that whose Apprehension was less perfect; especially when he saw that all the Actions of Plants reach'd no farther than Nutrition and Generation.

-- 68. He next consider'd the Stars and Spheres, and saw, that they had all regular Motions, and went round in a due Order; and that they were pellucid and s.h.i.+ning, and remote from any approach to Change or Dissolution: which made him have a strong suspicion, that they had _Essences_ distinct from their Bodies, which were acquainted with this _necessarily self-existent Essence._ And that these understanding Essences,were like his understanding Essence. And why might it not be suppos'd that they might have incorporeal Essences, when he himself had, notwithstanding his Weakness and extream want of sensible Things? That he consisted of a corruptible Body, and yet nevertheless, all these Defects did not hinder him from having an incorporeal incorruptible Essence: 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 _necessarily self-existent Being_, and did actually behold it at all times; because they were not at all inc.u.mbred with those Hinderances, arising from the Intervention of sensible Things, which debarr'd him from enjoying the _Vision_, without Interruption.

-- 69. Then he began to consider with himself, what should be the reason why he alone, above all the rest of living Creatures, should be endu'd with such an Essence, 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 same Form, but that Generation and Corruption follow'd one another perpetually in a mutual Succession; and that the greatest part of these Bodies were mix'd and compounded of contrary Things, and were for that reason the more dispos'd to Dissolution: And that there could not be found among them all, any thing pure and free from Mixture, but that such Bodies as came nearest to it, and had least mixture, as Gold and Jacinth are of longest Duration, and less subject to Dissolution; and that the Heavenly Bodies were most simple and pure, and for that reason more free from Dissolution, and not subject to a Succession of Forms. And here it appear'd to him, that the real Essence of those Bodies, which are in this sublunary World, consisted in some, of one simple Notion added to Corporeity, as the four Elements; in others of more, as Animals and Plants. And that those, whose Essence consisted of the fewest Forms, had fewest Actions, and were farther distant from Life. And that if there were any body to be found, that was dest.i.tute of all Form, it was impossible that it should live, but was next to nothing at all; also that those things which were endu'd with most Forms, had the most Operations, and had more ready and easie entrance to the State of Life. And if this Form were so dispos'd, that there were no way of separating it from the Matter to which it properly belong'd, then the life of it, would be manifest, permanent and vigorous to the utmost degree. But on the contrary, whatsoever Body was altogether dest.i.tute of a Form, was [Greek: Hyle], Matter without Life, and near a-kin to nothing. And that the four Elements subsisted with one single Form only, and are of the first Rank of Beings in the sublunary 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 same way; and because every one of them has an Adversary which manifestly opposes the Tendency of its Nature, and endeavours to deprive it of its Form; and therefore its Essence is of short Continuance, and its Life weak: But that Plants had a stronger Life, and Animals a Life more manifest than the Plants. The reason of which is, because that whenever it happen'd, that in any of these compound Bodies, the Nature of one Element prevail'd, that predominant Element would overcome the Natures of the rest, and destroy their Power; so that the compounded Body would be of the same Nature with that prevailing Element, and consequently partake but of a small Portion of Life, because the Element it self does so.

-- 70. On the contrary, if there were any of these compounded Bodies, in which the Nature of one Element did not prevail over the rest, 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 conspicuous than that of the rest; 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 dispos'd for Life; and the greater this Equality of Temperature was, and by how much the more perfect, and further distant from inclining oneway or other, by so much the farther it is distant from having any contrary to it, and its Life is the more perfect. Now since that Animal Spirit which is seated in the Heart is of a most exact Temperature, as being finer than _Earth_ and _Water_, and grosser than _Fire_ and _Air_, it has the Nature of a Mean between them all, and which has no manifest Opposition to any of the Elements, and by this means is fitted to become that Form which const.i.tutes an Animal.

And he saw that it follow'd from hence, that those _Animal Spirits_ which were of the most even Temperature, were the best dispos'd for the most perfect Life in this World, of Generation and Corruption, and that this Spirit was very near having no opposite to its Forms, and did in this respect resemble the Heavenly Bodies which have no opposite to their Forms; and was therefore the Spirit of the Animal, because it was a Mean between all the Elements, and had no absolute Tendency, either upwards or downwards; but that, if it were possible it should be plac'd in the middle s.p.a.ce, between the Center and the highest Bounds of the Region of Fire, and not be destroy'd, it would continue in the same 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 impossible 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 consider'd the Properties of Animals, and could not see any one among them, concerning which he could in the least suspect that it had any Knowledge of this _necessarily self-existent Being_; but he knew that his own Essence had the Knowledge of it: He concluded from hence that he was an Animal, endu'd with a Spirit of an equal Temperature, as all the Heavenly Bodies are, and that he was of a distinct Species from the rest of Animals, and that he was created for another end, and design'd for something greater than what they were capable of. And this was enough to satisfie him of the n.o.bility of his Nature; namely, that his viler Part, _i.e._ the Corporeal, was most like of all to the Heavenly Substances, which are without this World of Generation and Corruption, and free from all accidents that cause any Defect, Change or Alteration: And that his n.o.ble Part, _viz._, that by which he attain'd the Knowledge of the _necessarily self-existent Being_, was something Heroical and Divine, not subject to Change or Dissolution, nor capable of being describ'd by any of the Properties or Attributes of Bodies: Not to be apprehended by any of the Senses, or by the Imagination; nor to be known by the means of any other Instrument but it self alone, and that it attains the Knowledge of it self by it self, 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 these because _Diversity_ and _Separation_ are Properties and Adjuncts of Bodies; but _Body_ was no way concern'd here, nor any Property or Adjunct of _Body_.

-- 72. Having apprehended the manner by which the being like the Heavenly Bodies, was peculiar to him above all other kinds of Animals whatever; he perceiv'd that it was a Duty necessarily inc.u.mbent upon him to resemble them, and imitate their Actions, and endeavour to the utmost to become like them: He perceiv'd also that in respect: of his n.o.bler Part, by which he had attain'd the Knowledge of that _necessarily self existent Being_, he did in some measure resemble it, because he was separated from the Attributes of Bodies, as the _necessarily self-existent Being_ is separated from them. He saw also that it was his Duty to endeavour to make himself Master of the Properties of that Being by all possible means, and put on his Qualities, and imitate his Actions, and labour in the doing his Will, and resign himself wholly to him, and submit to his Dispensations heartily and unfeignedly, so as to rejoice in him, tho' he should lay Afflictions upon his Body, and hurt, or totally destroy it.

-- 73. He also perceiv'd that he resembled the Beasts in his viler part, which belong'd to this _Generable_ and _Corruptible_ World, _viz_. this dark, gross Body, which sollicited him with the Desire of Variety of sensible Objects, and excited him to eating, drinking, and Copulation; and he knew that his Body was not created and join'd to him in vain, but that he was oblig'd to preserve it and take care of it, which he saw could not be done without some of those Actions which are common to the rest of the Animals. Thus it was plain to him, that there were three sorts of Actions which he was obliged to, _viz._ 1. Either those by which he resembled the Irrational Animals. Or, 2. Those by which he resembled the Heavenly Bodies. Or, 3. Those by which he resembled the _necessarily self-existent Being_: And that he was oblig'd to the _first_, as having a gross Body, consisting of several 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 _necessarily self-existent Being_. And he was very well a.s.sur'd before, that his Happiness and Freedom from Misery, consisted in the perpetual Vision of that _necessarily self-existent Being_, without being averted from it so much as the twinkling of an Eye.

-- 74. Then he weigh'd with himself, by what means a Continuation of this Vision might be attain'd, and the Result of his Contemplation was this, _viz_. That he was obliged to keep himself constantly exercis'd in these three kinds of Resemblance. Not that the first of them did any way contribute to the helping him to the _Vision_(but was rather an Impediment and Hindrance, because it was concern'd only in sensible Objects, which are all of them a sort of Veil or Curtain interpos'd between us and it;) but because it was necessary for the Preservation of the Animal Spirit, whereby the second Resemblance, which he had with the Heavenly Bodies was acquir'd, and was for this reason necessary, though inc.u.mbred with Hindrances and Inconveniences. But as to the second Conformity, he saw indeed that a great share of that continu'd Vision was attain'd by it, but that it was not without Mixture; because, whatsoever contemplates the Vision after this manner continually, does, together with it, have regard to, and call a Look upon his own Essence, as shall be shewn hereafter. But that the third Conformity was that by which he obtain'd the pure and entire _Vision_, so as to be wholly taken up with it, without being diverted from it one way or other, by any means whatsoever, but being still intent upon that _necessarily self-existent Being_; which whosoever enjoys, has no regard to any thing else, and his own Essence is altogether neglected, and vanish'd out of fight, and become as nothing; and so are all other Essences both great and small, except only the Essence of that _One, True, Necessarily Self-existent, High and Powerful Being_.

-- 75. Now when he was a.s.sur'd that the utmost Bound of all his Desires consisted in this _third_ Conformity, and that it was not to be attain'd, without being a long time exercis'd in _the second_; and that there was no continuing so long as was necessary for that Purpose, but by means of the _first_; (which, how necessary soever, he knew was an Hindrance in itself, and an Help only by Accident.) He resolved to allow himself no more of that first Conformity than needs must, which was only just so much as would keep the Animal Spirit alive. Now, in order to this, he found there were two Things necessary; The former, to help it inwardly, and supply the Defect of that Nourishment which was wasted; The latter, to preserve it from without, against the Extremities of Heat and Cold, Rain and Sun, hurtful Animals, and such like; and he perceiv'd, that if he should allow himself to use these things, though necessary, unadvisedly and at Adventure, it might chance to expose him to Excess, 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 pa.s.s; both as to the Kind of Meat which he was to eat, and the Quant.i.ty and Quality of it, and the Times of returning to it.

-- 76. And first he consider'd the several Kinds of those things which were fit to eat; and found that there were three sorts, _viz_. either such Plants as were not yet come to their full Growth, nor attained to Perfection, such as are several sorts of green Herbs which are fit to eat: Or _secondly,_ the Fruits of Trees which were fully ripe, and had Seed fit for the Production of more of the same Kind (and such were the kinds of Fruits that were newly gathered and dry): Or _lastly_, Living Creatures, both Fish and Flesh. Now he knew very well, that all these things were created by that _necessarily self-existent Being_, in approaching to whom he was a.s.sur'd that his Happiness did consist, and in desiring to resemble him. Now the eating of these things must needs hinder their attaining to their Perfection, and deprive them of that End for which they were design'd; and this would be an Opposition to the working of the Supream Agent, and such an Opposition would hinder that Nearness and Conformity to him, which he so much desir'd. Upon this he thought it the best way to abstain from eating altogether, if possible; but when he saw that this would not do, and that such an Abstinence tended to the Dissolution of his Body, which was so much a greater Opposition 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 Preservation: Of two Evils he resolved to chuse the least, and do that which contain'd in it the least Opposition to the Creator; and resolved to partake of any of these sorts, if those he had most mind to were not at hand, in such quant.i.ty as he should conclude upon hereafter; and if it so happen'd that he had them all at hand, then he would consider with himself, and chuse that, in the partaking of which there would be the least Opposition 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 preserve the Seeds, and neither cut them, nor spoil them, nor throw them in such places as were not fit for Plants to grow in, as smooth Stones, salt Earth, and the like. And if such pulpy Fruits, as Apples, Pears, Plumbs, &c. could not easily be come at, he would then take such as had nothing in them fit to eat but only the Seed, as Almonds and Chesnuts, or such green Herbs as were young and tender; always observing this Rule, that let him take of which sort he would, he still chose those that there was greatest Plenty of, and which increased fastest, but so as to pull up nothing by the Roots, nor spoil the Seed: And if none of these things could be had, he would then take some living Creature, or eat Eggs; but when he took any Animal, he chose that sort 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 Provision; as to the Quant.i.ty, his Rule was to eat no more than just what would satisfie his Hunger; and as for the time of his Meals, he design'd, when he was once satisfied, not to eat any more till he found some Disability in himself which hindred his Exercise in the _second Conformity,_ (of which we are now going to speak;) and as for those things which necessity requir'd of him towards the Conservation 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 sufficient to secure him from those Inconveniences from without, which was enough for him; and he thought it superfluous to take any further Care about those things; and as for his Diet, he observ'd those Rules which he had prescrib'd to himself, namely, those which we have just now set down.

-- 78. After this he apply'd himself to the second Operation, _viz._ the Imitation of the Heavenly Bodies, and expressing their proper Qualities in himself; which when he had consider'd, he found to be of three sorts.

The _first_ were such as had relation to those inferior Bodies, which, are plac'd in this World of Generation and Corruption, as Heat, which they impart to those of their own Nature, and Cold by accident, Illumination, Rarefaction, and Condensation, and all those other things, by which they influence these inferior Bodies, whereby they are dispos'd for the Reception of Spiritual Forms from the _necessarily self-existent Agent_. The _second_ sort of Properties which they had, were such 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 Impurity: That their Motion was circular, some of them moving round their own Center, and some again round the Center of other Planets. The _third_ kind of their Properties, were such as had relation to the necessarily self-existent Agent, as their continually beholding him without any Interruption, and having a Desire towards him, being busied in his Service, and moving agreeable to his Will, and not otherwise, 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 first Conformity, his Imitation of them consisted in removing all things that were hurtful, either from Animals or Plants if they could be remov'd: So that if he saw any Plant which was depriv'd of the Benefit of the Sun, by the Interposition of any other Body; or that its growth was hindred by its being twisted with, or standing too near any other Plant, he would remove that which hindred it if possible, yet so 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 constantly. Or if he saw any Creature pursu'd by any wild Beast, or entangled in a Snare, or p.r.i.c.k'd with Thorns, or that had gotten any thing hurtful fallen into its Eyes or Ears, or was hungry or thirsty, he took all possible care to relieve it. And when he saw any Water-course stopp'd by any Stone, or any thing brought down by the Stream, so that any Plant or Animal was hindred of it, he took care to remove it. And thus he continu'd in this _first_ kind of Imitation of the Heavenly Bodies, till he had attain'd it to the very heighth of Perfection.

-- 80. The _second_ sort of Imitation consisted in his continually obliging himself to keep himself clean from all manner of Dirt and Nastiness, and was.h.i.+ng himself often, keeping his Nails and his Teeth clean, and the secret Parts of his Body, which he used to rub sometimes with sweet 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 sorts of Circular Motion[21], sometimes walking round the Island, compa.s.sing the Sh.o.r.e, and going round the utmost Bounds of it; sometimes walking or running a great many times round about his House or some Stone, at other times turning himself round so often that he was dizzy.

-- 81. His Imitation of the _third_ sort of Attributes, consisted in confining his Thoughts to the Contemplation of the necessarily self-existent Being. And in order to this, he remov'd all his Affections from sensible Things, shut his Eyes, stopp'd his Ears, and refrain'd himself as much as possible from following his Imagination, endeavouring to the utmost to think of nothing besides him; nor to admit together with him any other Object of Contemplation. And he us'd to help himself in this by violently turning himself round, in which when he was very violently exercis'd, all manner of sensible Objects vanish'd out of his sight, and the Imagination, and all the other Faculties which make any use of the Organs of the Body grew Weak; and on the other side, the Operations of his Essence, which depended 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 necessarily self-existent Being: But then again the Corporeal Faculties would return upon him, and spoil 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 Design, he took some kind of Meat, but still according to the aforemention'd Rules; and then remov'd again to that State of Imitation of the Heavenly Bodies, in these three Respects which we have mention'd; and thus he continued for some time opposing his Corporeal Faculties, and they opposing him, and mutually struggling one against another, and at such times as he got the better of them; and his Thoughts were free from Mixture; he did apprehend something of the Condition of those, who have attained to the _third_ Resemblance.

-- 82. Then he began to seek after this _third_ a.s.simulation, and took pains in the attaining it. And first he consider'd the Attributes of the _necessarily self-existent Being_. Now it had appear'd to him, during the time of his Theoretical Speculation, before he enter'd upon 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 consisted in the not being _Body_; but in being altogether remov'd from any thing that had the least Relation to _Body_, though at never so great a Distance. And that this was a Condition, 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, _Multiplicity_ is one. Now the Divine Essence is not multiplied by these Affirmative Attributes, but all of 'em together are one and the same thing, _viz._ his real Essence. Then he began to consider how he might imitate him in both these Kinds; and as for the Affirmative Attributes, when he consider'd that they were nothing else but his real Essence, and that by no means it could be said of them that they are _many_(because Multiplicity is a Property of Body) and that the Knowledge of his own Essence was not a Notion superadded to his Essence, but that his Essence was the Knowledge of his Essence; and so _vice versa_, it appear'd to him, that if he would know his Being, this Knowledge, by which he knew his Being would not be a Notion superadded to his Being, but be the very Being itself. And he perceived that his way to make himself like to him, as to what concern'd his Affirmative Attributes, would be to know him alone, abstracted wholly from all Properties of Body.

-- 83. This he apply'd himself to; and as for the Negative Attributes, they all consisted in Separation from Bodily Things. He began therefore to strip himself of all Bodily Properties, which he had made some Progress in before, during the time of the former Exercise, when he was employ'd in the Imitation of the Heavenly Bodies; but there still remained a great many Relicks, as his Circular Motion (Motion being one of the more proper Attributes of Body), and his care of Animals and Plants, Compa.s.sion upon them, and Industry in removing whatever inconvenienc'd them. Now all these things belong to Corporeal Attributes, for he could not see these things at first, but by Corporeal Faculties; and he was oblig'd to make use of the same Faculties in preserving them. Therefore he began to reject and remove all those things from himself, as being in no wise consistent with that State which he was now in search of. So he continu'd, confining himself to rest in the Bottom of his Cave, with his Head bow'd down, and his Eyes shut, and turning himself altogether from all sensible Things and the Corporeal Faculties, and bending all his Thoughts and Meditations upon the _necessarily self-existent Being_, without admitting any thing else besides him; and if any other Object presented itself to his Imagination, he rejected it with his utmost Force; and exercis'd himself in this, and persisted in it to that Degree, that sometimes he did neither eat nor stir for a great many Days together. And whilst he was thus earnestly taken up in Contemplation, sometimes 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 Being was not excluded by his Thoughts, no not at such times when he was most deeply immers'd in the Contemplation of the _first, true, necessarily self-existent Being_.

Which concern'd him very much, for he knew that even this was a Mixture in this simple Vision, and the Admission of an extraneous Object in that Contemplation. Upon which he endeavour'd to disappear from himself, and be wholly taken up in the Vision of that _true Being_; till at last he attain'd it; and then both the Heavens and the Earth, and whatsoever is between them, and all Spiritual Forms, and Corporeal Faculties; and all those Powers which are separate from Matter, and are those Beings which know the _necessarily self-existent Being_, all disappear'd and vanish'd, and were as if they had never been, and amongst these his own Being disappear'd too, and there remain'd nothing but this ONE, TRUE, Perpetually Self-existent Being, who spoke thus in that Saying of his (which is not a Notion superadded to his Essence.) _To whom now belongs the Kingdom? To this One, Almighty G.o.d_.[22] Which Words of his _Hai Ebn Yokdhan_ understood, and heard his Voice; nor was his being unacquainted 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 seen, nor Ear heard; nor hath it ever enter'd into the Heart of Man to conceive.

-- 85. And now, don't expect that I should give thee a Description of that, which the Heart of Man cannot conceive. For if a great many of thole things which we do conceive are nevertheless hard to be explain'd, how much more difficult must those be which cannot be conceiv'd by the Heart, nor are circ.u.mscrib'd in the Limits of that World in which it converses. Now, when I say 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 impossible that this thing which I mean should 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 Impossibility; for 'tis just as if a Man should have a mind to taste Colours, _quatenas_ Colours, and desire, that _black_ should be either _sweet_ or _sowre._ However, I shall not dismiss you without some Limits, whereby I shall point out to you in some Measure, what wonderful things he saw when in this Condition, but all figuratively, and by way of Parable; not pretending to give a literal Description of that, which is impossible to be known, but by coming thither. Attend therefore with the Ears of thy Heart, and look sharply with the Eyes of thy Understanding, upon that which I shall shew thee; it may be thou may'st find so much in it, as may serve to lead thee into the right way. But I make this Bargain, that thou shalt not at present require any further Explication of it by Word of Mouth; but rest thy self contented with what I shall commit to these Papers. For 'tis a narrow Field, and 'tis dangerous to attempt the explaining of that with Words, the Nature of which admits no Explication.

-- 86. I say then, when he had abstracted himself from his own and all other Essences, and beheld nothing in Nature, but only that _One, Living and Permanent Being_: When he saw what he saw, 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 Essence did not at all differ from the Essence of that _TRUE Being_, but that they were both one and the same thing; and that the thing which he had taken before for his own Essence, distinct from that _true_ Essence was in reality nothing at all, and that there was nothing in him but this _true Essence_. And that this was like the Light of the Sun, which, when it falls upon solid Bodies, s.h.i.+nes there; and though it be attributed, or may seem to belong to that Body upon which it appears, yet it is nothing else in reality, but the Light of the Sun. And if that Body be remov'd, its Light also is remov'd; but the Light of the Sun remains still after the same manner, and is neither increas'd by the Presence of that Body, nor diminish'd by its Absence. Now when there happens to be a Body which is fitted for such a Reception of Light, it receives it; if such a Body be absent, then there is no such Reception, and it signifies nothing at all.

-- 87. He was the more confirm'd in this Opinion, because it appeared to him before, that this _TRUE Powerful_ and _Glorious Being_, was not by any means capable of _Multiplicity_, and that his Knowledge of his Essence, was his very Essence, from whence he argued thus:

_He that has the Knowledge of this Essence has the Essence itself; hut I have the knowledge of this Essence._ Ergo, _I have the Essence itself_.

Now this Essence can be present no where but with itself, and its very Presence is Essence; and therefore he concluded that he was that very Essence. And to all other Essences which were separate from Matter, which had the Knowledge of that _true Essence_, though before he had looked upon them as _many,_ by this way of thinking, appear'd to him to be only one thing. And this misgrounded Conceit of his, had like to have firmly rooted itself in his Mind, unless G.o.d had pursu'd him with his Mercy, and directed him by his gracious Guidance; and then he perceiv'd that it arose from the Relicks of that Obscurity which is natural to Body, and the Dregs of sensible Objects. Because that _Much_ and _Little, Unity_ and _Multiplicity_, _Collection_ and _Separation_, are all of them Properties of Body. But we cannot say of these separate Essences, which know this _TRUE Being_ (whose 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. Besides, that the Explication of Things in this place is very straight and difficult; because if you go about to express what belongs to these separate Essences, by way of Mult.i.tude, or in the _Plural_, according to our way of speaking, this insinuates a Notion of _Multiplicity_, whereas they are far from being _many_; and if you speak of them by way of Separation, or in the Singular, this insinuates a Notion of Unity, whereas they are far from being _one_.

-- 88. And here methinks I fee one of those Batts, whose Eyes the Sun dazzles, moving himself in the Chain of his Folly, and saying, _This Subtilty of yours exceeds all Bounds, for you have withdrawn your self from the State and Condition of understanding Men, and indeed thrown away the Nature of Intelligible Things, for this is a certain Axiom, that a thing must be either one, or more than one_. Soft and fair; let that Gentleman be pleas'd to consider with himself, and contemplate this vile, sensible World, after the same manner which _Hai Ebn Yokdhan_ did, who, when he consider'd it one way, sound such a Multiplicity in it, as was incomprehensible; and then again considering it another way, perceiv'd that it was only one thing; and thus he continu'd fluctuating, and could not determine on one side more than another. Now if it were so in this sensible World, which is the proper place of _Multiplicity_ and _Singularity_, and the place where the true Nature of them is understood, and in which are _Separation_ and _Union, Division_ into Parts, and _Distinction, Agreement_ and _Difference_, what would he think of the Divine World, in, or concerning which we cannot justly say, _all_ nor _some_, nor express any thing belonging to it by such Words as our Ears are us'd to, without insinuating some Notion which is contrary to the Truth of the thing, which no Man knows but he that has seen it, nor understands; but he that has attain'd to it.

-- 89. And as for his saying, _That I have withdrawn myself from the State and Condition of understanding Men, and thrown away the Nature of Intelligible Things_: I grant it, and leave him to his Understanding, and his understanding Men he speaks of. For that Understanding which he, and such as he, mean, is nothing else but that Rational Faculty which examines the Individuals of Sensible Things, and from thence gets an Universal Notion; and those understanding Men he means, are those which make use of this sort of Separation. But that kind, which we are now speaking of, is above all this; and therefore let every one that knows nothing but Sensible Things and their Universals, shut his Ears, and pack away to his Company, who know the outside of the Things of this World, but take no care of the next. But if thou art one of them to whom these Limits and Signs by which we describe the Divine World are sufficient, and dost not put that Sense upon my Words in which they are commonly us'd[23], I shall give thee some farther Account of what _Hai Ebn Yokdhan_ saw, when he was in the State of those who have attain'd to the Truth, of which we have made Mention before, and it is thus;

-- 90. After he was wholly immers'd in the Speculation of these things, and perfectly abstracted from all other Objects, and in the nearest Approach[24]; he saw in the highest Sphere, beyond which there is 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-gla.s.s, which is neither the Sun nor the Looking-gla.s.s, and yet not distinct from them. And he saw in the Essence of that separate Sphere, such Perfection, Splendor and Beauty, as is too great to be express'd by any Tongue, and too subtil to be cloath'd in Words; and he perceiv'd that it was in the utmost Perfection of Delight and Joy, Exultation and Gladness, by reason of its beholding that _TRUE_ Essence, whose Glory be exalted,

-- 91. He saw also that the next Sphere to it, which is that of the Fixed Stars, had an immaterial Essence, which was not the Essence of that _TRUE ONE_, nor the Essence of that highest, separated Sphere, nor the Sphere itself, and yet not different from these; but is like the Image of the Sun which is reflected upon a Looking gla.s.s, from another Gla.s.s placed opposite to the Sun; and he observ'd in this Essence also the like Splendor, Beauty, Loveliness and Pleasure, which he had observ'd in the Essence of the other highest Sphere. He saw likewise that the next Sphere, which is the Sphere of _Saturn_, had an immaterial Essence, which was none of those Essences he had seen before, nor yet different from them; but was like the Image of the Sun, which appears in a Gla.s.s, upon which it is reflected from a Gla.s.s which receiv'd that Reflection from another Gla.s.s plac'd opposite to the Sun. And he saw in this Essence too, the same Splendor and Delight which he had observ'd in the former. And so in all the Spheres he observ'd distinct, immaterial Essences, every one of which was not any of those which went before it, not yet different from them; but was like the Image of the Sun reflected from one Gla.s.s to another, according to the Order of the Spheres. And he saw in every one of these Essences, such Beauty, Splendor, Pleasure and Joy, as Eye hath not seen, nor Ear heard, nor hath it enter'd into the Heart of Man to conceive; and so downwards, till he came to the lower World, subject to Generation and Corruption, which comprehends all that which is contained within the Sphere of the Moon.

-- 92. Which he perceiv'd had an immaterial Essence, as well as the rest; not the same with any of those which he had seen before, nor different from them; and that this Essence had seventy thousand Faces, and every Face seventy thousand Mouths, and every Mouth seventy thousand Tongues, with which it praised, sanctified and glorified incessantly the Essence of that _ONE, TRUE BEING_. And he saw that this Essence (which he had suppos'd to be many, tho' it was not) had the same Perfection and Pleasure, which he had seen in the other; and that this Essence was like the Image of the Sun, which appears in fluctuating Water, which has that Image reflected upon it from the last and lowermost of those Gla.s.ses, to which the Reflection came, according to the foremention'd Order, from the first Gla.s.s which was set opposite to the Sun. Then he perceiv'd that he himself had a separate Essence, which one might call a part of that Essence which had seventy thousand Faces, if that Essence had been capable of Division; and if that Essence had not been created in time, one might say it was the very same; and had it not been join'd to the Body so soon as it was created, we should have thought that it had not been created. And in this Order he saw other Essences also, like his own which had necessarily been heretofore, then were dissolv'd, and afterwards necessarily existed together with himself; and that they were so many as could not he number'd, if we might call 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 Essences which were in the same Rank with him, infinite Beauty, Brightness and Pleasure, such as neither Eye hath seen, nor Ear heard, nor hath it enter'd into the Heart of Man; and which none can describe nor understand, but those which have attain'd to it, and experimentally know it.

-- 93. Then he saw a great many other immaterial Essences[25], which resembled rusty Looking-gla.s.ses, cover'd over with Filth, and besides, turn'd their Backs upon, and had their Faces averted from those polish'd Looking-gla.s.ses that had the Image of the Sun imprinted upon them; and he saw that these Essences had so much Filthiness adhering to them, and such manifold Defects as he could not have conceived. And he saw that they were afflicted with infinite Pains, which caused incessant Sighs and Groans; and that they were compa.s.s'd about with Torments, as those who lie in a Bed are with Curtains; and that they were scorch'd with the fiery Veil of Separation[26]. But after a very little while his Senses return'd to him again, and he came to himself out of this State, as out of an Extasie; and his Foot sliding out of this place, he came within sight of this sensible World, and lost the sight of the Divine World, for there is no joining them both together in the same State. _For this World in which we live, and that other are like two Wives belonging to the same Husband; if you please one, you displease the other_.

-- 94. Now, if you should object, that it appears from what I have said concerning this Vision, that those separated Essences, if they chance to be in Bodies of perpetual Duration, as the Heavenly Bodies are, shall also remain perpetually, but if they be in a Body which is liable to Corruption (such an one as belongs to us reasonable Creatures) that then they must perish too, and vanish away, as appears from the Similitude of the Looking-gla.s.ses which I have us'd to explain it; because the Image there has no Duration of itself, but what depends upon the Duration of the Looking-gla.s.s; and if you break the Gla.s.s, the Image is most certainly destroy'd and vanishes. In answer to this I must tell you, that you have soon forgot the Bargain I made with you. For did not I tell you before that it was a narrow Field, and that we had but little room for Explication; and that _Words_ however us'd, would most certainly occasion Men to think otherwise of the thing than really it was? Now that which has made you imagine this, is, because you thought that the Similitude must answer the thing represented in every respect.

But that will not hold in any common Discourse; how much less in this, where the Sun and its Light, and its Image, and the Representation of it, and the Gla.s.ses, and the Forms which appear in them, are all of them things which are inseparable from Body, and which cannot subsist but by it and in it, and therefore the very Essences of them depend upon Body, and they perish together with it.

-- 95. But as for the Divine Essences and Heroick Spirits, they are all free from Body and all its Adherents, and remov'd from them at the utmost distance, nor have they any Connection, or Dependance upon them.

And the existing or not existing of Body is all one to them, for their sole Connection and Dependance is upon that ONE TRUE NECESSARY SELF-EXISTENT BEING, who is the first of them, and the Beginning of them, and the Cause of their Existence, and he perpetuates them and continues them for ever; nor do they want the Bodies, but the Bodies want them; for if they should perish, the Bodies would perish, because these Essences are the Principles of these Bodies. In like manner, as if a Privation of that ONE TRUE BEING could be suppos'd (far be it from him, for there is no G.o.d but him) all these Essences would be remov'd together with him, and the Bodies too, and all the sensible World, because all these have a mutual Connection.

-- 96. Now, tho' the Sensible World follows the Divine World, as a Shadow does the Body, and the Divine World stands in no need of it, but is free from it, and independent of it, yet notwithstanding this, it is absurd to suppose a Possibility of its being annihilated, because it follows the Divine World: But the Corruption of this World consists in its being chang'd, not annihilated. And that glorious Book[27] spake, where there is no mention made of _Moving the Mountains, and making them like the World, and Men like Fire-flyes, and darkning the Sun and Moon; and Eruption of the Sea, in that day when the Earth shall be chang'd into another Earth, and the Heavens likewise_. And this is the Substance of what I can hint to you at present, concerning what _Hai Ebn Yokdhan_ saw, when in that glorious State. Don't expect that I should explain it any farther with Words, for that is even impossible.

-- 97. But as for what concerns the finis.h.i.+ng his History, that I shall tell you, G.o.d willing. After his return to the sensible World, when he had been where we have told you, he loath'd this present Life, and most earnestly long'd for the Life to come; and he endeavour'd to return to the same State, by the same means he had sought it at first, till he attain'd to it with less trouble than he did at first, and continu'd in it the second time longer than at the first. Then he return'd to the Sensible World; and then again endeavour'd to recover his Station, which he found easier than at the first and second time, and that he continu'd in it longer; and thus it grew easier and easier, and his Continuance in it longer and longer, time after, time, till at last he could attain it when he pleas'd, and stay in it as long as he pleas'd. In this State he firmly kept himself, and never retir'd from it, but when the Necessities of his Body requir'd it, which he had brought into as narrow a Compa.s.s as was possible. And whilst he was thus exercis'd, he us'd to with that it would please G.o.d to deliver him altogether from this Body of his, which detain'd him from that State; that he might have nothing to do but to give himself up wholly to his Delight, and be freed from all that Torment with which he was afflicted, as often as he was forc'd to avert his Mind from that State, by attending on the Necessities of Nature. And thus he continu'd, till he was past the seventh Septenary of his Age; that is, till he was about fifty Years of Age, and then he happen'd to be acquainted with _Asal_. The Narrative of which meeting of theirs, we shall now (G.o.d willing) relate.

-- 98. They say that there was an Island not far from that where _Hai Ebn Yokdhan_ 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 some one of the ancient Prophets (of pious Memory) for its Author, had retir'd. A Sect which us'd to discourse of all things in Nature, by way of Parable and Similitude, and by that means represent the Images of them to the Imagination, and fix the Impressions of them in Men's Minds, as is customary in such Discourses as are made to the Vulgar. This Sect so spread it self in this Island, and prevail'd and grew so eminent, that at last the King not only embrac'd it himself, but oblig'd his Subjects to do so too.

-- 99. Now there were born in this Island, two Men of extraordinary Endowments, and Lovers of that which is Good; the Name of the one was _Asal_, and the other _Salaman_, 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 Friends.h.i.+p with each other. Now among other Pa.s.sages contain'd in the Law of that Sect, they sometimes made enquiry into these Words, wherein it treats of the Description of the most High and Glorious G.o.d, and. his Angels, and the Resurrection, and the Rewards and Punishments of a future State. Now _Asal_ us'd to make a deeper Search into the inside of Things, and was more inclin'd to study Mystical Meanings and Interpretations. But as for his Friend _Salaman_, he kept close to the literal Sense, and never troubled himself with such Interpretations, but refrain'd from such curious Examination and Speculation of things. However, notwithstanding this Difference, they both were constant in performing those Ceremonies requir'd, and in calling themselves to an account, and in opposing their Affections.

-- 100. Now there were in this Law some Pa.s.sages which seem'd to exhort Men to Retirement and a solitary Life, intimating that Happiness and Salvation were to be attain'd by it; and others which seem'd to encourage Men to Conversation, and the embracing Human Society. _Asal_ gave himself up wholly to Retirement, and those Expressions which favour'd it were of most weight with him, because he was naturally inclin'd to Contemplation, and searching into the Meanings of Things; and his greatest hope was, that he should best attain his End by a solitary Life. _Salaman,_ on the other side, applied himself to Conversation, and those Sayings of the Law which tended that way, went the farthest with him; because he had a natural Aversion to Contemplation, and nice sifting of things. And he thought that Conversation did drive away evil Thoughts, and banish'd that Diversity of Opinions which offer'd themselves to his Mind, and kept him from the Suggestions of evil Thoughts. In short, their Disagreement in this particular, was the occasion of their parting.

-- 101. Now _Asal_ had heard of that Island, in which we have told you that _Hai Ebn Yokdhan_ had his Breeding. He knew also its Fertility and Conveniences, and the healthful Temper of the Air, so that it would afford him such a commodious Retirement as he had in his Wishes. Thither he resolv'd to go, and withdraw himself from all manner of Conversation, the remaining part of his Days. So he took what Substance he had, and with part of it he hir'd a s.h.i.+p 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 transported him to the Island, and set him a-sh.o.r.e and left him. There he continu'd serving G.o.d, and magnifying him, and fancifying him, and meditating upon his glorious Names and Attributes, without any Interruption or Disturbance. And when he was hungry, he took what he had occasion for to satisfie his Hunger, of such Fruits as the Island afforded, or what he could hunt. And in this State he continu'd a while, in the mean time enjoying the greatest Pleasure imaginable, and the most entire Tranquillity of Mind, arising from the Converse and Communication which he had with his Lord; and every Day experiencing his Benefits and precious Gifts, and his bringing easily to his hand such things as he wanted, and were necessary for his Support, which confirm'd his Belief in him, and was a great Refreshment to him.

-- 102. _Hai Ebn Yokdhan_, in the mean time, was wholly immers'd in his sublime Speculations, and never stirr'd out of his Cell but once a Week, to take such Provision as first came to hand. So that _Asal_ did not light upon him at first, but walk'd round the Island, and compa.s.s'd the Extremities of it, without seeing any Man, or so much as the Footsteps of any: Upon which account his Joy was increas'd, and his Mind exceedingly pleas'd, in regard of his comparing that which he had propos'd to himself, namely, to lead the most retired Life that was possible.

-- 103. At last it happen'd, one time that _Hai Ebn Yokdhan_ coming out to look for Provision in the the same place whither _Asal_ was retired, they spy'd one another. _Asal_, for his part, did not question but that it was some religious Person, who for the sake of a solitary Life, had retir'd into that Island, as he had done himself, and was afraid, lest if he should come up to him, and make himself known, it might spoil his Meditation, and hinder his attaining what he hop'd for. _Hai Ebn Yokdhan_ on the other side could not imagine what it was, for of all the Creatures he had ever beheld in his whole Life, he had never seen any thing like it. Now _Asal_ had a black Coat on, made with Hair and Wool, which _Hai Ebn Yokdhan_ fancied was natural, and stood wondring at it a long time. _Asal_ ran away as hard as he could, for fear he should disturb his Meditation; _Hai Ebn Yokdhan_ ran after him, out of an innate desire he had to know the Truth of Things. But when he perceiv'd _Asal_ make so much haste, he retir'd a little and hid himself from him; so that _Asal_ thought he had been quite gone off, and then he fell to his Prayers, and Reading, and Invocation, and Weeping; and Supplication, and Complaining, till he was altogether taken up, so as to mind nothing else.

[Ill.u.s.tration 7]