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+The Project Gutenberg EBook of The Improvement of Human Reason, by Ibn Tufail
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Improvement of Human Reason
+       Exhibited in the Life of Hai Ebn Yokdhan
+
+Author: Ibn Tufail
+
+Release Date: October 8, 2005 [EBook #16831]
+[Last updated: October 18, 2014]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE IMPROVEMENT OF HUMAN REASON ***
+
+
+
+
+Produced by Marc D'Hooghe
+
+
+
+
+THE IMPROVEMENT OF HUMAN REASON
+
+
+Exhibited in the Life
+
+of Hai Ebn Yokdhan
+
+
+by
+
+
+Ibn Tufail (Abu Bakr Muhammad Ibn Tufail al-Qasi)
+
+Newly Translated from the Original Arabick by Simon Ockley
+
+
+(1708)
+
+
+       *       *       *       *       *
+
+
+               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 demonstrated,
+
+      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.
+
+        Illustrated with proper FIGURES,
+
+   Newly Translated from the Original _Arabick_
+        by _SIMON OCKLEY_, A.M. Vicar of
+         _Swanesey_ in _Cambridgshire_.
+
+               With an APPENDIX,
+
+   In Which the Possibility of Man's attaining
+         the True Knowledg of GOD, and
+     Things necessary to Salvation, without
+       INSTRUCTION, is briefly consider'd.
+
+
+       *       *       *       *       *
+
+
+To the Reverend
+
+_Mr_. Edward Pococke,
+
+Rector of
+
+_MINAL_, in _Wiltshire_.
+
+
+Reverend SIR,
+
+Hai Ebn Yokdhan _returns to you again, in a Dress different from that
+which you sent him out in. Wherever he comes, he acknowledges you for
+his first and best Master; and confesses, that his being put in a
+Capacity to travel thro'_ Europe, _is owing to your Hand. I could not in
+Equity send him to any other Person, you being the sole Proprietor. And
+as your Learning enables you to do him Justice, so your Candor will
+incline you to pardon what is by me done amiss. Both which
+Qualifications you enjoy, as a Paternal Inheritance, descending from the
+Reverend and Learned _Dr. Pococke,_ the Glory and Ornament of our Age
+and Nation. Whose Memory I much reverence, and how much I acknowledge my
+self indebted to him for his Learned Works, I thought I could no way
+express better, than by taking some Opportunity to pay my Respects to
+you, Sir, the worthy Son of so great a Father. And no fitter Bearer
+than_ Hai Ebn Yokdhan, _with whose Character and Language you are so
+well acquainted, and to whom you have long ago shown so great a Respect,
+that I have no reason to fear but he will be welcome_.
+
+                           _I am_,
+
+                                   _SIR,_
+
+                 _Your most humble Servant_,
+
+                                    Simon Ockley,
+
+
+       *       *       *       *       *
+
+
+THE PREFACE.
+
+
+When Mr. _Pococke_ first publish'd this _Arabick_ Author with his
+accurate _Latin_ Version, _Anno_ 1671. Dr. _Pococke_ his Father, that
+late eminent Professor of the Oriental Languages in the University of
+_Oxford_, prefix'd a Preface 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 _Hegira_ 595, which is
+co-incident with the 1198th Year of our Lord; according to which Account,
+the Author liv'd something above five hundred Years ago.
+
+He liv'd in _Spain_, as appears from one or two Passages in this Book.
+He wrote some 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 translated by _R. Moses_ _Narbonensis_ into _Hebrew_, and
+illustrated with a large Commentary. The Design of the Author is to
+shew, how Human Capacity, unassisted by any External Help, may, by due
+Application, attain to the Knowledge of Natural Things, and so by
+Degrees find out its Dependance upon a Superior Being, the Immortality
+of the Soul, and all things necessary to Salvation.
+
+How well he has succeeded in this Attempt, I leave to the Reader to
+judge. 'Tis certain, that he was a Man of Parts and very good Learning,
+considering the Age he liv'd in, and the way of studying in those Times.
+There are a great many lively Stroaks in it; and I doubt not but a
+judicious Reader will find his Account in the Perusal 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 something in, it that favoured their
+Enthusiastick Notions. However, taking it for granted, that both these
+Translations we're 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. Besides, observing that a great many of my
+friends whom I had a desire to oblige, and other Persons whom I would
+willingly incline to a more favourable Opinion of _Arabick_ Learning,
+had not seen 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 translate it a-new.
+
+I have here and there added a Note, in which there is an account given
+of some, great Man, some Custom of the Mahometans explain'd, or
+something of that Nature, which I hope will not be unacceptable. And
+lest any Person should, through mistake, make any ill use of it, I have
+subjoin'd an _Appendix_, the Design of which the Reader may see in its
+proper place.
+
+SIMON OCKLEY.
+
+
+       *       *       *       *       *
+
+
+THE BOOKSELLER TO THE READER.
+
+_When I first undertook the Publication of this English Translation, I
+thought it would not be amiss to present the World with a Specimen of it
+first. But since the Introduction is such, that the Reader can no more
+by it give a Guess at what is contain'd in the Book itself, than a Man
+can judge of his Entertainment by seeing the Cloath laid; I have thought
+it necessary to give him a Bill of Fare_.
+
+_The Design of the Author (who was a Mahometan Philosopher) is to shew
+how Humane Reason may, by Observation and Experience, arrive at the
+Knowledge of Natural Things, and from thence to Supernatural;
+particularly the Knowledge of God and a Future State. And in order to
+this, he supposes a Person brought up by himself where he was
+altogether destitute of any Instruction, but what he could get from his
+own Observation_.
+
+_He lays the Scene in some_ Fortunate Island _situate under the
+Equinoctial; where he supposes this Philosopher, either to have been
+bred (according to_ Avicen_'s Hypothesis, who conceiv'd a possibility of
+a Man's being formed by the Influence of the Planets upon Matter rightly
+disposed) without either Father or Mother; or self-expos'd in his
+Infancy, and providentially suckled by a Roe. Not that our Author
+believ'd any such matter, but only having design'd to contrive a
+convenient place for his Philosopher, so as to leave him to Reason by
+himself, and make his Observations without any Guide. In which Relation,
+he proposes both these ways, without speaking one Word in favour of
+either_.
+
+_Then he shews by what Steps and Degrees he advanc'd in the Knowledge of
+Natural Things, till at last he perceiv'd the Necessity of acknowledging
+an Infinite, Eternal, Wise Creator, and also the Immateriality and
+Immortality of his own Soul, and that its Happiness consisted only in a
+continued Conjunction with this supream Being_.
+
+_The Matter of this Book is curious, and full of useful Theorems; he
+makes most use of the Peripatetick Philosophy, which he seems to have
+well understood; it must be confess'd indeed, that when he comes to talk
+of the Union with God, &c. (as in the Introduction) there are some
+Enthusiastick Notions, which are particularly consider'd and refuted by
+the Editor in his Appendix_.
+
+_Whose Design in publishing this Translation, was to give those who are
+as yet unacquainted with it, a Taste of the_ Acumen _and_ Genius _of
+the_ Arabian _Philosophers, and to excite young Scholars to the reading
+of those Authors, which, through a groundless Conceit of their
+Impertinence and Ignorance, have been too long neglected_.
+
+_And tho' we do not pretend to any Discoveries in this Book, especially
+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 curious Reader to know what the state of Learning was among the_
+Arabs, _five hundred Years since. And if what we shall here communicate,
+shall seem little in respect of the Discoveries of this discerning 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 obliged in Conscience to
+give our Author fair Quarter_.
+
+
+       *       *       *       *       *
+
+
+_Abu Jaaphar Ebn Tophail_'s
+
+INTRODUCTION
+
+To the LIFE of
+
+_Hai Ebn Yokdhan_.
+
+_In the Name of the most Merciful God_.[1]
+
+Blessed be the Almighty and Eternal, the Infinitely Wise and Merciful
+God, _who hath taught us the Use of the PEN_[2], who out of his great
+Goodness to Mankind, _has made him understand Things which he did not
+know_. I praise him for his excellent Gifts, and give him thanks for his
+continued Benefits, and I testify that there is but One God, and that he
+has no Partner[3]; and that _MAHOMET_ is his Servant and Apostle[4],
+endu'd with an excellent Spirit, and Master of convincing Demonstration,
+and a victorious Sword: the Blessing of God be upon him, and his
+Companions, (Men of great Thoughts, and vast Understandings,) and upon
+all his Followers, to the End of the World.
+
+You ask'd me, Dear Friend, (God preserve you for ever, and make you
+Partaker of everlasting Happiness) to communicate to you what I knew
+concerning the Mysteries of the Eastern Philosophy, mention'd by the
+Learned _Avicenna_[5]: Now you must understand, that whoever designs to
+attain to a clear and distinct Knowledge, must be diligent in the search
+of it. Indeed your request gave me a noble turn of Thought, and brought
+me to the understanding of what I never knew before; nay, it advanc'd me
+to such an elevation, as no Tongue, how eloquent soever, is able to
+express; and the reason is, because '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 degree of it, is so mightily affected with
+joy Pleasure, and Exultation, that 'tis impossible for him to conceal
+his sense of it, but he is forc'd to utter some general Expressions,
+since he cannot be particular. Now if a Man, who has not been polish'd
+by good Education, happens to attain to that state, he tuns out into
+strange Expressions, and speaks he knows not what; so that one of this
+sort of Men, when in that state, cry'd out, _Praise to be me! How
+wonderful am I!_[6] Another said, _I am Truth!_[7]. Another, _That he
+was God_.
+
+_Abu Hamed Algazâli_[8], when he had attain'd to it, express'd himself
+thus,
+
+     _'Twas what it was, 'tis not to be express'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_[9] says at the end of his Discourse concerning
+the _UNION_, is worth your Observing; There he, says _That 'twill appear
+plainly to any one that understands the design of his Book, that that
+degree 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
+abstracted from any thing which he had been acquainted with before; and
+that he was furnish'd with other Notions altogether independent 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 Proprieties, which God (whose Name be
+prais'd) bestows upon such of his Servants as he pleases_.
+
+Now this degree which this Author mentions, is attainable by Speculative
+Knowledge,(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 notwithstanding is
+not so much different from it in kind as in degree: for in that which I
+mention'd there are no Discoveries made which contradict those which
+this Author means; but the difference consists in this, _viz._ that in
+our way there is a greater degree of Clearness and Perspicuity than
+there is in the other; for in this we apprehend things by the help of
+something, 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, serve to express _That_, by which this sort
+of Perception do's apprehend.
+
+This degree, which I have already mention'd, (and which perhaps I should
+never have had any taste of, if your request had not put me upon a
+farther search) is the very same thing which _Avicenna_ means, where he
+says; _Then when a Man's desires are raised to a good pitch, and he is
+competently well exercised in that way, there will appear to him some
+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 so well acquainted with them, that they will occur to him
+spontaneously, without any exercise at all; and then, as soon as he
+perceives any thing, he applies himself to the Divine Essence, so as to
+retain some impression of it; then something occurs, to him on a sudden,
+whereby he begins to discern the_ Truth _in every thing; till, through
+frequent exercise, 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_. Besides,
+he has given an account of those several steps and degrees by which a
+Man is brought to this perfection; till his Soul is like a polish'd
+Looking-glass, in which he beholds the _Truth_: and then he swims in
+pleasure, and rejoyces exceedingly in his Mind, because of the
+impressions of _Truth_ which he perceives in it, When he is once
+attain'd thus far, the next thing which employs him is, that he
+sometimes 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 Essence; and if he do's at any time
+look towards his own Soul, the only reason is, because that looks
+to-wards God; and from thence arises a perfect Conjunction [with God.]
+
+And, according to this manner which he has describ'd, he do's by no
+means allow that this _Taste_ is attain'd by way of Speculation or
+Deduction of Consequences. And that you may the more clearly apprehend
+the difference between the perception of these sort of Men, and those
+other; I shall propose you a familiar instance. Suppose a Man born
+Blind, but of quick Parts, and a good Capacity, a tenacious Memory, and
+solid Judgment, who had liv'd in the place of his Nativity, till he had
+by the help of the rest of his Senses, contracted an acquaintance with a
+great many in the Neighbourhood, and learn'd the several kinds of
+Animals, and Things inanimate, and the Streets and Houses of the Town,
+so as to go any where about it without a Guide, and to know such people
+as he met, and call them, by their names; and knew the names of
+Colours[10], and the difference of them by their descriptions and
+definitions; and after he had learn'd all this, should have his Eyes
+open'd: Why, this Man, when he walk'd about the Town, would find every
+thing to be exactly agreeable to those notions which he had before; and
+that Colours were such as he had before conceiv'd them to be, by those
+descriptions he had receiv'd: so that the difference between his
+apprehensions when blind, and those which he would have now his Eyes
+were opened, would consist only in these two great Things, one of which
+is a consequent of the other, _viz._, a greater Clearness, and extream
+Delight. From whence 'tis plain, that the condition of those
+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 description, answers to those things which
+_Avenpace_ said were _of too noble a nature to be any ways attributed,
+to the Natural Life,_ and, _which God bestows upon such his Servants as
+he pleases_. But the condition of those who have attain'd to the
+_UNION_, to whom God has given that which I told you could not be
+properly express'd by the word _POWER_, is that second State of the
+Blind-man cur'd. Take notice by the way, that our Similitude is not
+exactly applicable in every case; for there is very seldom 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 speak of the Ideas of the
+_Contemplative_, mean what they learn from the Study of Physicks; nor by
+the notions of those who have attain'd to the _UNION_, what they learn
+from the Study of Metaphysicks (for these two ways of learning are
+vastly 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
+Metaphysicks, of which kind is that which _Avenpace_ understood; and in
+the apprehension of these things, this condition is necessarily
+requir'd, _viz_. that it be manifestly and clearly true; and then there
+is a middle sort of Speculation, between that, and those who have
+attain'd to the _UNION_, who employ themselves in these things with
+greater perspicuity and delight.
+
+Now _Avenpace_ blames all those that make any mention of this pleasure
+which is enjoy'd in the _UNION_, before the Vulgar; besides he said,
+that it belonged to the imaginative Faculty; and promis'd to write a
+Book about it, in which he design'd to give an account of the whole
+matter, and describe the condition of those who were so happy as to
+attain it clearly and perspicuously; but we may answer him with the Old
+Proverb, _viz. Don't say a thing is sweet before you taste on't_; for he
+never was so good as his word, nor performed any thing like it. But 'tis
+probable that the reason why he did not, was either because he was
+streightn'd for Time, being taken up with his Journey to _Wahran_; or
+else, because he was sensible, that if he should undertake to give a
+description of that State, the Nature of such a kind of Discourse, would
+unavoidably have put him upon a necessity of speaking some things, which
+would manifestly have reproach'd his own manner of living, and
+contradicted those Principles which he himself had elsewhere laid down;
+in which he encourages Men to heap up Riches, and proposes several ways
+and means in order to the acquiring them.
+
+We have in this Discourse (as necessity required) disgress'd something
+from the main Design of what you desir'd; it appears from what has been
+already said, that you must either mean, 1. That I should describe to
+you, what they see and taste, who are so happy as to enjoy the
+_UNION_,(which is impossible to be described as it really is; and when
+any one goes about to express it, either by Speech or Writing, he quite
+alters the thing, and sinks into the speculative 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 same State that it
+was in before; and the Significations of these Words, which are used in
+the explaining it, are quite alter'd; so that it occasions a great many
+real Mistakes to some, and makes others believe, that they are mistaken,
+when indeed they are not; and the reason of this is, because it is a
+thing of infinite Extent, comprehending all things in it self, but not
+comprehended by any.) 2. Or else the meaning of your Request must be
+this, that I should shew you after what manner they proceed, who give
+themselves to Contemplation. And this (my good Friend) is a thing which
+is capable of being express'd both by Speech, and Writing; but 'tis as
+scarce as old Gold, especially in this part of the World where we live;
+for 'tis so rare, that there's hardly one of a thousand gets so much as
+a smattering of it; and of those few, scarce any, have communicated any
+thing of what they knew in that kind, but only by obscure Hints, and
+_Innuendo_'s. Indeed the _Hanifitick_ Sect[11], 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
+_Aristotle_, and _Alpharabius_[12], and in _Avicenna_'s Book, which he
+calls _Alshepha,_ does answer the end which you aim at, nor have any of
+the _Spanish_ Philosophers[13] writ fully and satisfactorily about it.
+Because those Scholars which were bred in _Spain_, before the Knowledge
+of Logick and Philosophy was broach'd amongst them, spent their whole
+Lives in Mathematicks, in which it must be allow'd, they made a great
+Progress, 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 Predecessors, yet not so as to attain to true Perfection. So that
+one of them said,
+
+     _T'is 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_.
+
+After these came others, who still advanc'd further, and made nearer
+approaches to the Truth; among whom there was one that had a sharper
+Wit, or truer notions 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, so that most of those pieces of his which are
+extant, are imperfect; particularly his Book _about the Soul_) and his
+_Tedbíro 'lmotawahhid,_ i.e. _How a Man ought to manage himself that
+leads a Solitary Life_ So are his _Logicks_ and _Physicks_. Those Pieces
+of his which are compleat, are only short Tracts and some occasional
+Letters. Nay, in his Epistle concerning the _UNION_, he himself
+confesses that he had wrote nothing compleat, where he says, _That it
+would require a great deal of trouble and pains to express that clearly
+which he had undertaken to prove_; and, _that the method which he had
+made use of in explaining himself, was not in many places so exact as it
+might have been_; and, _that he design'd, if he had time, to alter it_.
+So much for _Avenpace_, I for my part never saw him, and as for his
+Contemporaries, they were far inferiour to him, nor did I ever see any
+of their Works. Those who are now alive, are, either such as are still
+advancing forwards, or else such as have left off, without attaining to
+perfection; if 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 dubious in his
+Philosophical Works; for in his _Méllatolphadélah_, i.e. _The most
+excellent Sect_, he asserts expressly, _that the Souls of Wicked Men
+shall suffer everlasting Punishment_; and yet says as positively in his
+Politicks that they shall be dissolv'd and annihilated, and that the
+Souls of the Perfect shall remain for ever. And then in his _Ethicks_,
+speaking concerning the Happiness of Man, he says, _that it is only in
+this Life_, and then adds, _that whatsoever People talk of besides, is
+meer Whimsy and old Wives Fables_. A principle, which if believ'd would
+make all Men despair of the Mercy of God, and puts the Good and Evil
+both upon the same 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. Besides all this, he had a mean Opinion of the Gift of
+Prophecy, and said that in his Judgment it did belong to the _faculty of
+Imagination_, and that he prefer'd Philosophy before it; with a great
+many other things of the like nature, not necessary to be mention'd
+here.
+
+As for the Books of _Aristotle, Avicenna_'s Exposition of them in his
+_Alshepha_ [i.e. _Health_] supplies their Room, for he trod in the same
+steps and was of the same Sect. In the beginning of that Book, says,
+that the _Truth_ was in his opinion different from what he had there
+deliver'd, that he had written that Book according to the Philosophy of
+the _Peripateticks_; but those that would know the _Truth_ clearly, and
+without Obscurity, he refers to his Book, _Of the Eastern Philosophy_.
+Now he that takes the pains to compare his _Alshepha_ with what
+_Aristotle_ has written, will find they agree in most things, tho' in
+the _Alshepha_ there are a great many things which are not extant in any
+of those pieces which we have of _Aristotle_. But if the Reader, take
+the literal Sense only, either of the _Alshepha_ or _Aristotle_, with,
+out penetrating into the hidden Sense, he will never attain to
+perfection, as _Avicenna_ himself observes in the _Alshepha_.
+
+As for _Algazâli_[14], he often contradicts himself, denying in one
+place what he affirm'd in another. He taxes the Philosophers with
+_Heresy_[15] in his Book which he calls _Altehaphol_, i.e.
+_Destruction_, because they deny the Resurrection of the Body, and hold
+that Rewards and Punishments in a Future State belong to the Soul only.
+Then in the beginning of his _Almizân_, i.e. _The Balance_, he affirms
+positively, that this is the Doctrine of the _Suphians_[16], and that he
+was convinc'd of the truth of it, after a great deal of Study and
+Search. There are a great many such Contradictions as these interspers'd
+in his Works; which he himself begs Pardon for in the end of his _Mizân
+Alamal [The Ballance of Mens Actions]_; where he says, that there are
+Three sorts of Opinions; 1. Such as are common to the Vulgar, and
+agreeable to their Notions of things. 2. Such as we commonly make use of
+in answering Questions propos'd to us. 3. Such private as a Man has to
+himself, which none understand but those who think just as he does. And
+then he adds, that tho' there were no more in what he had written than
+only 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 prejudices of Education,
+that even that were sufficient; because, he that never doubts will never
+weigh things aright, and he that does not do that will never see, hut
+remain in Blindness and Confusion.
+
+     _Believe your Eyes, but still suspect your Ears,_
+     _You'll need no Star-light[17], when the day appears_.
+
+This is the account of his way of Philosophizing, the greatest part of
+which is enigmatical and full of obscurity, and for that reason of no
+use to any but such as thoroughly perceive and understand the matter
+before, and then afterwards hear it from him again, or at least such as
+are of an excellent Capacity, and can apprehend a thing from the least
+intimation. The same Author says in his _Aljawâhir_ [i.e. _The Jewels_]
+that he had Books not fit to be communicated, but to such 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 some have imagin'd to be those incommunicable
+ones he speaks of, but 'tis a mistake, for those are _Almaâreph
+Alakliyah [Intellectual notices]_ and the _Alnaphchi waltéswiyal
+[Inflation and Ćquation]_ and besides these, _a Collection of several
+Questions_. But as for these, tho' there are some 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 Alasna_, some things which are more profound than what we meet
+with in the rest of his Books, but he expressly says, that that Book is
+not _incommunicable_; from whence it follows, those Books which are come
+to our hands are not those incommunicable ones which he means. Some have
+fancy'd that there were some great matters contain'd in that Discourse
+of his, which is at the end of his _Meschâl_ [i.e. _Casement_] (which
+Belief of theirs, has plung'd them into inextricable Difficulties) where
+speaking of the several sorts 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 says of these later,
+_That they apprehended such Attributes to belong to the Divine Essence
+as were destructive of its Unity_; from, whence it appear'd to them that
+he believ'd a sort of Multiplicity in the Godhead, which is horrid
+Blasphemy. Now I make no Question 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 secret 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 Philosophers,
+till at length I came to the Knowledge of the Truth. At first indeed, by
+way of Enquiry and Contemplation;but afterwards I came to have a perfect
+sense, and then I found that I could say something which I could call my
+own. Now I was resolv'd that you should be the first, 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
+observe, that my discovering to you the Ends which I attain'd in this
+way, without proving the Principles to you first, by which those 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 application. Presuming that you will
+accept it kindly, not for any merit of the Author, but upon the account
+of our Friendship and Acquaintance; and I heartily desire that you
+mayn't stop here, but aspire to a loftier degree: for this is so far
+from being able to bring you to those heights, that is not sufficient to
+save you. Now I would lead you by the same paths which I have walk'd in
+before you, and make you steer by the same Compass, till you arrive at
+the same Point, and see with your own Eyes what I have seen before you,
+so as not to take it on trust any longer from me, but to experience it
+yourself. But this is a matter which will not only require considerable
+Time, but also that you are free and disingag'd from all manner of
+Business, and follow it close with great Application. And if you are
+really in earned, and set about it heartily, you will rejoyce as one
+that has Travelled all Night do's when the Sun rises upon him, and will
+receive a Blessing 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 desire, just such an one as you could wish; and I
+hope that I shall lead you in the right way, free from Evils and
+Dangers: and really I perceive some Glimmerings now, by the help of
+which I shall inflame your Desire, and put you upon entring this way, by
+telling you the Story of _Hai Ebn Yokdhan_ and _Asâl_, and _Salâman_ (as
+_Avicenna_ calls them); in which, those that understand themselves right
+will find matter of Improvement, and worthy their Imitation.
+
+
+FOOTNOTES:
+
+[Footnote 1: In the Name, &c--_This is the usual Form with which the_
+Mahometans _begin all their Writings, Books and Epistles.
+Every Chapter in the_ Alcoran _begins so, and all their Authors
+have followed this way ever price. The Eastern Christians, to distinguish
+themselves from the_ Mahometans, _begin their Writings
+with_ Bismi'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_ Ćthiopians. _We here in_ England _observe something like
+this in Wills, where the usual Form is_, In the Name of God,
+Amen.]
+
+[Footnote 2: _These 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 those Editions
+of it which are now in use_: _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 Christian Religion in the Year of our Lord_ 1487) _says, 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,
+observe the strange way which these Eastern Writers have of Quoting
+the_ Alcoran; _for they intermix those Expressions which they
+take out of it with their own words, without giving the Reader
+the least Notice or Hint whence they had them, or where to find
+them_.]
+
+[Footnote 3: And I testify, &c.--_After be testified the Unity of the
+Godhead, be immediately adds_ La Sharica Leho, That he has
+no Partner. _These words frequently occur in the_ Alcoran, _and
+are particularly levell'd against the Christians, which_ Mahomet
+_frequently will_ Mushricoun, _i.e._. Associantes, Joyning Partners
+with God, _because they acknowledge the Divinity of our
+Blessed Saviour_.]
+
+[Footnote 4: _The whole_ Mahometan _Creed consists only of these two Articles,_
+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 shortness. The Reader
+may see a Paraphrase of it out of_ Algazâli, _in Dr_. Pocock's
+Specimen Historić Arabum, p. 174.]
+
+[Footnote 5: The Learned _Avicenna--This great Man was born in_ Bochara,
+_a City famous for the Birth of a great many very Learned
+Men; it lyes in 96 Degrees, and 50 Minutes of Longitude reckoning
+from the Fortunate-Islands, and 39 Degrees and 50 Minutes
+of Northern Latitude. A pleasant place, and full of good Buildings,
+having without the City a great many Fields and Gardens,
+round about which there is a great Wall of XII Parasangć, or
+36 Miles long, which encompasses both the Fields and the City_
+Abulphed. Golius _'s Notes upon_ Alferganus. _Thus much concerning
+the Place of his Nativity; he was born in the Year of
+the_ Hegira 370, _which is about the 980 Year of Christ. 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 studied Logick and Arithmetick, and read over Euclid
+without any help, only his Master show'd him how to demonstrate
+the first five or six Propositions; Then he read_ Ptolemy's Almagest,
+_and afterwards a great many Medicinal Books; and all
+this before be was sixteen years old. He was not only a great Philosopher
+and Physician, but an excellent Philologer and Poet. Amongst
+other of his Learned Works, he wrote an Arabick Lexicon;
+but it is lost. Besides all this, he was a Vizier, and met with
+a great many Troubles, which nevertheless did not abate his indefatigable
+Industry. The Soldiers once mutiny'd, and broke open
+his House, and carry'd him to Prison, and would fain have persuaded the
+Sultan_ Shemfoddaulah _to have put him to Death,
+which he refusing, was forc'd to Banish him. After a Life spent
+in Study and Troubles, having written more Learned Books than he
+liv'd Years, he died, Aged 58 Years_.]
+
+[Footnote 6: _Subhhéni_--Praise be to me. _Which is an expression never
+us'd but when they speak of God_.]
+
+[Footnote 7: I am Truth--_or_, I am the True God. _For the Arabick
+word_ Albákko _signifies both, and is very often us'd for one of
+the Names or Attributes of God_. Kamus. _Dr._ Pocock, Specimen pag. 168.]
+
+[Footnote 8: Abu Hamed Algazâli--_What_ Abu Hamed Algazâli _thought
+concerning those Men who were so wild and Enthusiastick as to
+use such extravagant expressions, appears plainly from those words
+of his quoted by_ Dr. Pocock _in his_ Specimen. p. 167, _where he says_,
+"People ran on to such a degree, (_of madness you may
+be sure_) as to pretend to an Union with God, and a fight
+of him without the interposition of any Veil, and familiarly
+discourse with him. _And a little after_, which sort
+of Speeches have occasion'd great mischiefs among the
+common People; so that some Country Fellows laying aside
+their Husbandry, have pretended to the same things:
+for Men are naturally pleas'd with such discourses, as
+give them a liberty to neglect their business, and withal
+promise them purity of Mind, and the attainment of
+strange degrees and proprieties. Now the most stupid
+Wretches in Nature may pretend to this, and have in
+their Mouths such false and deceitful expressions. And
+if any one denies what they say, they immediately tell
+you, that this Unbelief of yours proceeds from _Learning_
+and _Logick_: and that _Learning_ is a _Veil_, and _Logick_
+labour of the brain, but that these things which they
+affirm, are discovered only inwardly then by the
+_Light of the TRUTH_. And this which they affirm, has spread
+_it self_ through a great many Countries, and produc'd a
+great deal of Mischief." _Thus far_ Algazâli. _How exactly
+this answers the wild extravagancies of our Enthusiasts, let
+themselves judge. And withal I would have them from hence
+learn the Modesty not to pretend to be the first after the Apostles
+who had endeavour'd to turn Men from Darkness to LIGHT,
+since they see so many worthy Persons among the Mahometans
+gone before them_.]
+
+[Footnote 9: Avenpace--_This Author is oftentimes quoted by the Name
+of_ Ebn'olfayeg; _he was accounted a Philosopher. of great Ingenuity
+and Judgment_. Maimonides, _in his Epistle to_ R. Samuel
+Aben Tybbon, _gives him a great Character_. Abu'l Hasen Ali,
+_who collected all his Works, and reduced them into One Volume,
+prefers him before all the Mahometan Philosophers whatsoever.
+He was famous for his Poetry as well as Philosophy; he died young,
+being prison'd at_ Fez, _in the Year 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. _Pocock's
+Elenchus Scriptorum prefix'd to the Arabick Edition of this Book_.]
+
+[Footnote 10: _Tho' this instance will serve to explain the meaning of the
+Author, yet 'tis very improper, because 'tis utterly impossible to
+give a Man that is born Blind, the least notion or
+idea of Light or Colours_.]
+
+[Footnote 11: _The Hanifitick Sect,_ and the _Mahometan_ Religion,--_That
+is, not only the_ Hanifitick _Sect, but even the_ Mahometan _Religion
+too, of which that Sect is a Branch, does forbid the over
+curious enquiring into these abstruse Matters. This Sect was
+very early 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 confer,
+that it seems something odd, that he should mention that Sect first,
+and then the_ Mahometan _Religion which includes it, and if it
+had not been for the word_ Asshariyato, _which, if I mistake not,
+is never us'd to express any particular Sect, but signifies a Religion,
+or Law of God, I should have understood those Words of the
+Sect of_ Mahomet Ebn Edris Asshaphiensis. _See Dr._ Pocock _'s
+Specimen_ p. 295. _Or else the_ Hanifitick _Sect and the_ Mahometan
+_Religion may signifie the same thing, because_ Abraham,
+_(whose Religion the_ Mahometans _pretend to follow) is called in
+the_ Alcoran Hanif. _Dr._ Sike.]
+
+[Footnote 12: Alpharabius,--_Without Exception, the greatest of all the_
+Mahometan _Philosophers, reckon'd by some very near equal to_
+Aristotle _himself_. Maimonides, _in the Epistle which I just
+now mention'd, commends him highly; and tho' he allows_
+Avicenna _a great share of Learning, and_ Acumen; _yet be prefers_
+Alpharabius _before him. Nay_, Avicenna _himself confesses, that
+when he had read over_ Aristotle's _Metaphysicks forty times, and
+gotten them by heart; that he never understood them till he
+happened upon_ Alpharabius_'s Exposition of them. He wrote Books
+of Rhetorick, Musick, Logick, and all parts of Philosophy; and
+his Writings have been much esteemed; not only by_ Mahometans
+_but_ Jews _and_ Christians _too. He was a Person of singular
+Abstinence and Continence,and Despiser 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 Western
+Continent of_ Africa) _bar_88 deg. 30 min. _of Longitude and_
+44 deg. _of Northern Latitude. He died at_ Damascus _the Year
+of the Hegira_ 339, _that is, about the Year of Christ 950,
+when he was about fourscore Years Old_.]
+
+[Footnote 13: The _Spanish_ Philosophers.--_This is not to be understood of
+any Christians in_ Spain, _but Mahometans; for the Moors
+Conquer'd a great part of_ Spain _in the Ninety Fifth Year of the_ Hegira,
+_which answers partly to the Year of our Lord 710.
+Afterwards, as Learning grew up amongst the Eastern Mahometans,
+it increased proportionally 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 Expression
+towards the end of this Preface_.]
+
+[Footnote 14: Algazâli.--_He was an Eminent Philosopher, Born at Thűs
+a Famous City of_ Chorafan, _in the Year of the_ Hegira 450, _of
+Christ_ 1058. _He died in the Year of the_ Hegira 505, _of Christ_
+1111-2. Dr. Pocock's Elenchus Scriptor.]
+
+[Footnote 15: Heresy.--_In Arabick the Word_ Káfara, _signifies_ to be
+an Infidel, _but they use it commonly as we do the word_ Heresy,
+viz. _when a Person holds any thing erroneous in Fundamentals,
+tho' Orthodox in other points_.]
+
+[Footnote 16: The Doctrine of the _Suphians_--_The_ Suphians _are an Enthusiastick
+Sect amongst the Mahometans, something like_ Quietists
+_and_ Quakers; _these set up a stricter sort of Discipline, and pretended
+to great abstinence and Contempt of the World, and also to
+a greater Familiarity and stricter Union with God than other Sects;
+they used a great many strange and extravagant actions and utter
+Blasphemous Expressions_. Al Hosain Al Hallâgi _was eminent
+amongst them about the Year of the_ Hegira 300. _'Twas he that
+wrote in one of his Epistles_, Blessed is he that possesses the shining
+light, _&c. and pretended that God dwelt in him. The
+Learned among the_ Arabians _are not agreed, about the derivation
+of the Word,_ Sufi,
+Suphian. _It seems not to be known
+among them till about the_ 200 _Year of the_ Hegira. _The most probable
+Interpretation of it is from the Arabick word_ Sűph, _which
+signifies_ Wool, _because those that followed this Sect refused to
+wear Silk, and Cloathed themselves only with_ Wool. Dr. Pocock
+_and_ Golius _follow this Interpretation; tho' the latter in his
+Lexicon seems to doubt whether it is deriv'd from the [Greek: sophos]
+or from the Arabick_ Sűph. _The Sultan of Persia is often call'd
+the_ Sophy, _because_ Ismaël _the first Sultan of that Family
+now in_ Persia _who began to Reign in the 605 Year of
+the_ Hegira, _that is of our Lord the_ 1554/5 _was of this Sect._ viz,
+Sufi, a Suphian.]
+
+[Footnote 17: _The word which I have here rendred_ Starlight, _is_ Zohal _in
+Arabick which signifies_ Saturn. _'Tis a common way with
+the Arabian Authors, when they intend to shew a vast disproportion
+between things, to compare the greater to the_ Sun _and the
+lesser to_ Saturn. _The meaning of this Distich, is that there is as
+much difference between what a Man knows by hearsay, or what
+notions he imbibes in his Education, and what he knows when he
+comes to examin things to the bottom, and know them experimentally,
+as there is between Twilight and Noonday_.]
+
+
+       *       *       *       *       *
+
+
+THE HISTORY OF _HAI EBN YOKDHAN_.
+
+
+§ 1. Our Ancestors, of Happy Memory, tell us, that there is an Island in
+the _Indian_ Ocean, situate under the Equinoctial, where Men come into
+the world spontaneously without the help of Father and Mother. This
+Island it seems, is blest with such a due Influence of the Sun, as to be
+the most temperate and perfect of all places in the Creation; tho' it
+must be confess'd that such an Assertion is contrary to the Opinion of
+the most celebrated Philosophers and Physicians, who affirm that the
+fourth Climate is the most Temperate. Now if the reason which they give
+for this Assertion, viz. _That these parts situate under the Equinoctial
+are not habitable_; were drawn, from any Impediment from the Earth, 'tis
+allow'd that it would appear more probable; but if the reason be,
+because of the intense Heat (which is that which most of 'em assign)
+'tis absolutely false, and the contrary is prov'd by undeniable
+demonstration. For 'tis demonstrated in Natural Philosophy, that there
+is no other cause of Heat than Motion, or else the Contact and Light of
+Hot Bodies. 'Tis also prov'd that the Sun, in it self, is not hot, nor
+partakes of any mix'd Quality: 'tis prov'd moreover, that the thickest
+and smoothest Bodies receive Light in the greatest degree 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 first demonstrated by
+_Avicenna_, never mention'd before by any of the Ancients.) From these
+Premises, this Consequence will necessarily follow, _viz_. That the Sun
+do's not Communicate his Heat to the Earth, after the same manner as hot
+Bodies heat those other Bodies which are near them because the Sun is
+not hot in it self. Nor can it be said that the Earth is heated by
+Motion, because it stands still, and remains in the same posture, both
+when the Sun shines upon it, and when it does not, and yet 'tis evident
+to Sense, that there is a vast difference in it, in respect of Heat and
+Cold, at those several times. Nor does the Sun first heat the Air, and
+so 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 remote. It remains therefore that the Sun has no other way of
+heating the Earth but by its Light, for Heat always follows Light, so
+that when its Beams are collected, as in Burning-Glasses for instance,
+it fires all before it. Now 'tis Demonstrated in Mathematicks, that the
+Sun is a Spherical Body, and so 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 also, because it lies opposite to more parts of the
+Sun: and that those parts which are nearest the Circumference of the
+Circle, have less Light; and so gradually, till the Circumference of the
+Circle, which encompasses the illuminated part of the Earth, ends in
+Darkness.
+
+§ 2. Now that is the Center of the Circle of Light, where the Sun is
+Vertical to the Inhabitants, and then in that place, the Heat is most
+extreamly intense; and so those Countries are the coldest, where the Sun
+is farthest from being Vertical. And if there were any such place where
+the Sun was always Vertical, it must needs be extream hot. Now 'tis
+demonstrated in Astronomy, 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 rest of the Year he declines from them,
+six months Northward, and six months Southward; and for that reason they
+are neither too hot nor too cold, but of a Moderate Temper between both.
+There's much more to be said about this Argument, in order to the
+explaining it fully, but it is not suitable to our purpose; I have only
+hinted it to you, because it helps the Story a little, and makes it
+something more probable that a Man may be form'd without the help of
+Father and Mother; and there are some which affirm positively that _Hai
+Ebn Yokdhan_ was so, others deny it, and tell the Story thus:
+
+       *       *       *       *       *
+
+[Illustration 3]
+
+       *       *       *       *       *
+
+§ 3. They say, 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 Disposition: he had a Sister of exquisite
+Beauty, which he confin'd and restrain'd from Marriage, because he could
+not match her to one suitable to her quality He had a near Relation
+whose Name was _Yokdhân_, that courted this Princess, and Married her
+privately, according to the Rites of Matrimony then in use among them;
+it was not long before she prov'd with Child, and was brought to Bed of
+a Son; and being afraid that it should be discovered, she took him in
+the Evening, and when she had Suckled him she put him into a little Ark
+which she closed up fast, and so Conveys him to the Sea shore, with some
+of her Servants and Friends as she could trust; and there with an Heart
+equally affected with Love and Fear, she takes her last leave of him in
+these Words, _O God, thou form'dst this Child out of nothing, and didst
+Cherish him in the Dark recesses of my Womb, till he was compleat in all
+his parts; I fearing the Cruelty 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 Providence to protect him, and never leave him
+destitute of thy Care_.
+
+§4. Then she set him afloat, and that very Night the Tide carried him
+ashore on that Island we just now mention'd; it fortun'd that the Water
+being high, carried the Ark a great way on shore, farther than it would
+have done at another time, (for it rises so high but once a Year) and
+cast the Ark into a little shady Grove, thick set with Trees, a pleasant
+place, where he was secured both from Wind and Sun; when the Tide ebb'd,
+the Ark was left there, and the Wind rising blew an heap of Sand
+together between the Ark and the Sea, sufficient to secure him from any
+future danger of such another Flood.
+
+§ 5. The Violence of the Waves had loosned the Joints of the Ark; the
+Boy was Hungry and Cry'd. It happen'd fortunately at that Juncture of
+time, that a Roe wandring about the Island in search of her Fawn, which
+straying 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 she
+immediately attack'd, and what with her beating it with her hoofs
+without, and the Boy's struggling within, at last between 'em both they
+loosned a board: as soon as she saw him she shew'd the same 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 produced without Father or Mother.
+
+§ 6. On the other hand, those who affirm that _Hai Ebn Yokdhan_ was
+produced in that Island without Father and Mother[18], tell us, that in
+that island, in a piece of Low ground, it chanc'd that a certain Mass of
+Earth was so fermented in some period of Years, that the four qualities,
+_viz. Hot, Cold, Dry, Moist_, were so equally mix'd, that none of 'em
+prevail'd over the other; and that this Mass was of a very great Bulk,
+in which, some parts were better and more equally Temper'd than
+others,and consequently fitter for Generation; the middle part
+especially, which came nearest to the Temper of Man's Body. This Matter
+being in a fermentation, there arose some Bubbles by reason of its
+viscousness, and it chanc'd that in the midst of it there was a viscous
+Substance with a very little bubble in it, which was divided into two
+with a thin partition, full of Spirituous and Aerial Substance, and of
+the most exact Temperature imaginable. That the Matter being thus
+dispos'd, there was, by the Command of God, a Spirit infus'd into it;
+which was join'd so closely to it, that it can scarce be separated from
+it even so much as in thought; which did as constantly influence this
+Mass of matter as the Sun do's the World. Now there are some Bodies from
+whence we perceive no Reflection of Light, as the thin Air: others from
+which we do but imperfectly; such are thick Bodies which are not smooth
+(but there is a difference in these, and the difference of their Colours
+arises from the different manner of their Reception of the Rays); and
+from others we receive the Reflection in the highest degree, as from
+Bodies which are smooth and polish'd, as Looking-Glasses and the like;
+so that those Glasses when ground after a particular manner will Collect
+so 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 Creatures, in some of
+which notwithstanding, there appears no Impression of it, but the reason
+of that is, because of their Incapacity into whom it is infus'd; of
+which kind are things inanimate which are fitly represented in this
+similitude, by the thin Air. There are another sort again; in which
+there does appear something of it, as Vegetables and the like, which are
+represented by the thick Bodies we mention'd, which are not polish'd.
+And then lastly, there are others, (represented by those Glasses, in our
+last comparison) in which the impressions of this Spirit are visible,
+and such we reckon all sorts of Animals. But then, as these smooth and
+polish'd Bodies which are of the same figure with the Sun [i.e.
+Spherical] do receive the Rays in a more plentiful manner than any other
+whatsoever, so also do some 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: such is Man particularly, which is hinted before
+where 'tis said that _God made Man after his own Image_[19].
+
+§ 7. Now, when this Form prevails to such a degree that all others are
+nothing before it, but it remains alone, so as to consume, with the
+glory of its Light, whatsoever stands; in it's way; then it is properly
+compared to those Glasses, 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 something more fully concerning the
+Opinion of those who account for this kind of generation; They tell us,
+that as soon as this Spirit was join'd to the Receptacle, all the other
+powers immediately, by the Command of God, submitted themselves to it.
+Now, opposite to this Receptacle, there arose another Bubble divided
+into three Receptacles by thin membranes, with passages from one to the
+other, which were fill'd with an aerial substance, not much unlike that
+which was in the first Receptacle, only the first was something finer;
+and in each of these three Ventricles,which were all taken out of one,
+were plac'd some of those Faculties, which were subject to this
+governing Spirit, and were appointed to take care of their respective
+Stations, and to communicate every thing, both great and small, to that
+Spirit, which we told you before was plac'd in the first Receptacle.
+Right against this Receptacle, opposite to the second, there arose
+another third Bubble, fill'd with an aerial substance, which was grosser
+than that which was in the other two; this was made for the
+Entertainment and preservation of some other of the inferior Faculties.
+
+§ 9. Thus these three Receptacles were made in the same order which we
+have describ'd, and these were the first part of that great Mass which
+was form'd; now they stood in need of one another's assistance; the
+first wanted the other two as Servants, and they again the assistance
+and guidance of the first, as their Master and Director; but both these
+Receptacles, tho' inferior to the first, were nevertheless superior to
+all those Members which were form'd afterwards. The first 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 Body, which was about it, became of the same
+figure, being solid Flesh cover'd with a thick Membrane. This is what we
+call the Heart. Now considering the great expence of Moisture, which
+must needs be where there is so much Heat, 'twas absolutely necessary,
+that there should be some part form'd, whose Office it should be
+continually to supply this defect; Otherwise it would have been
+impossible to have subsisted long. 'Twas also necessary that [this
+forming Spirit] should have a Sense both of what was convenient for him,
+and what was hurtful, and accordingly attract the one and repel the
+other. For these Services there were two parts form'd, with their
+respective Faculties, _viz_. the Brain and the Liver: the first of these
+presided over all things relating to Sense, the latter over such things
+as belong'd to Nutrition: both of these depended upon the Heart for a
+supply of Heat, and the recruiting of their proper Faculties. To
+establish a good Correspondence between all these, there were Ducts and
+Passages interwoven, some bigger, some lesser, according as necessity
+requir'd; and these are the Arteries and Veins.
+
+Thus much for a Taste; they that tell the Story go on farther, and give
+you a particular account of the Formation of all the parts, as the
+Physicians do of the Formation of the _Foetus_ in the Womb, omitting
+nothing till he was compleatly form'd, and just like an _Embryo_ ready
+for the Birth. In this account they are forc'd to be beholding to this
+vast Mass of Earth, which you are to suppose was of a most exact
+mixture, and contain'd in it all manner of materials proper for the
+making Man's Body, and those Skins, _&c._ which cover it; till at last,
+when he was Compleat in all his parts, as if the Mass had been in
+labour, those Coverings, which he was wrapp'd up in, burst asunder, and
+the rest of the Dirt dry-d and crack'd in pieces. The Infant being thus
+brought into the World, and finding his Nourishment fail him, cry'd for
+want of Victuals, till the _Roe_ which had lost her Fawn heard him. Now,
+both those who are of the other Opinion and those who are for this kind
+of generation, agree in all the other particulars of his Education: and
+what they tell us is this.
+
+§ 10. They say that this _Roe_ liv'd in good Pasture so that she was
+fat, and had, such plenty of Milk, that she was very well able to
+maintain the Child; she took great care of him, and never left him, but
+when hunger forc'd her: and he grew so well acquainted with her, that if
+at any time she staid away from him a little longer than ordinary, he'd
+cry pitifully, and she, as soon as she heard him, came running
+instantly; besides all this, he enjoy'd this happiness, that there was
+no Beast of prey in the whole Island.
+
+§ 11. Thus he went on, Living only upon what he Suck'd till he was Two
+Years Old, and then he began to step a little and Breed his Teeth. He
+always followed the _Roe_ and she shew'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 such like, she us'd to break the Shell with her Teeth,
+and give him the Kernel; still Suckling him, as often as he pleas'd, and
+when he was thirsty she shew'd him the way to the water. If the Sun
+shin'd too hot and scorch'd him, she shaded him; if he was cold she
+cherish'd him and kept him warm; and when Night came she brought him
+home to his old Place, and covered him partly with her own Body, and
+partly with some Feathers which were left in the Ark, which had been put
+in with him when he was first 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 same place where they did; so
+that the Boy being always amongst them learn'd their voice by degrees,
+and imitated it so exactly that there was scarce any sensible
+difference; nay, when he heard the voice of any Bird or Beast, he'd come
+very near it, being of a most excellent Apprehension. 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 Beasts have different
+Sounds to express these different things.) Thus he contracted such an
+Acquaintance with the Wild Beasts, that 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, so as to have a desire to some, and an aversion to
+others, even when they were absent. In the mean while he consider'd all
+the several sorts of Animals, and saw that they were all clothed either
+with Hair, Wool, or several sorts of Feathers: he consider'd their great
+Swiftness and Strength, and that they were all arm'd with Weapons
+defensive, as Horns, Teeth, Hoofs, Spurs, Nails, and the like. But that
+he himself was Naked and Defenceless, Slow and Weak, in respect of them.
+For whenever there happened any Controversy about gathering of such ripe
+Fruits as fell from the Trees; he always came off by the worst, for they
+could both keep their own, and take away his, and he could neither beat
+them, off, nor run away from them.
+
+§ 13. He observ'd besides that his Fellow-Fawns, tho' their Fore-heads
+were smooth 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 himself; and when
+he had consider'd the Matter, he could not imagine what should be the
+reason of this Difference; then he consider'd such Animals as had any
+Defect or Natural Imperfection, but amongst them all he could find none
+like himself. He took Notice that the Passages of the Excrements were
+cover'd in all other Creatures besides himself: that by which they
+voided their grosser Excrements, with a Tail; and that which serv'd for
+the voiding of their Urine, with Hair or some such like thing. Besides,
+he observ'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 perplex'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 so uneasy. He therefore resolv'd to
+help himself, and thereupon gets him some Broad Leaves of Trees, of
+which he made two Coverings, one to wear behind, the other before; and
+made a Girdle of Palm-Trees and Rushes Twisted together, to Hang his
+coverings upon, and Ty'd it about his waste, and so wore it. But alas it
+would not last long, for the Leaves wither'd and dropt away; so that he
+was forc'd to get more, which he doubled and put together as well as he
+could, Plaiting the Leaves one upon another, which made it a little more
+durable, but not much. Then having broke a Bough from a Tree and fitted
+the Ends of it to his Mind, he stript off the Twigs and made it smooth;
+with this he began to attack the Wild Beasts, assaulting the weaker, and
+defending himself against the stronger. 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 wherewithal to
+cover his Nakedness, and also gotten him a Defensive Weapon, so that now
+he had no need of a Tail, nor of those Natural Weapons which he had so
+wish'd for at first.
+
+§ 15. He was now above Seven Years Old, and because the repairing of his
+Covering of Leaves so often, was very troublesome to him, he had a
+design of taking the Tail of some Dead Beast, and wearing it himself;
+but when he perceiv'd that all Beasts did constantly avoid those which
+were Dead of the same kind, it made him doubt whether it might be safe
+or not; at last, by chance he found a Dead Eagle, and observing that
+none of the Beasts shew'd any aversion to that Carcass, he concluded
+that this would suit his purpose: 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
+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 Dress
+of his answer'd several Ends; for in the first place it cover'd his
+Nakedness, and help'd to keep him warm, and then it made him so
+frightful to the Beasts, that none of them car'd to meddle with him, or
+come near him; only the _Roe_ his Nurse, which never left him, nor he,
+her; and when she 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 she grew lean and weak, and continu'd a while
+in a languishing Condition, till at last she Dyed, and then all her
+Motions and Actions ceas'd. When the Boy perceiv'd her in this
+Condition, he was ready to dye for Grief. He call'd her with the same
+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 amiss, but
+every thing as it should be. He had a vehement desire to find, if
+possible, that part were the defect was, that he might remove it, and
+she return to her former State, of Life and Vigour. But he was
+altogether at a loss, how to compass his design, nor could he possibly
+bring it about.
+
+§ 17. That which put him upon this search, was what he observ'd in
+himself. He took Notice that when he shut his Eyes, or held any thing
+before them, he could see nothing at all, till that Obstacle was
+removed; and so when he put his Fingers into his Ears, that he could not
+hear, till he took 'em out again; and when he closed his Nostrils
+together, he smelt nothing till they were open'd; from whence he
+concluded, that all his Senses and Actions were liable to Obstacles and
+Impediments, upon the removal of which, the same Operations return'd to
+their former course. Therefore, when he had examined every External Part
+of her, and found no visible defect, and yet at the same time perceiv'd
+an Universal Cessation of Motion in the whole Body, not peculiar to one
+Member, but common to them all, he began to imagine that the hurt was in
+some part, which was most remote from the sight, and hidden in the
+inward part of the Body; and that this Part was of such nature and use,
+that without its help, none of the other External Parts could exercise
+their proper Functions; and that if this Part suffer any hurt, the
+damage was Universal, and a Cessation of the whole ensu'd,
+
+§ 18. This made him very desirous to find that part if possible, that he
+might remove the defect from it, that so it might be as it us'd to be,
+and the whole Body might enjoy the Benefit of it, and the same course of
+Actions follow as before. He had before observ'd, in the Bodies of Wild
+Beasts and other Animals, that all their Members were solid, and that
+there were only three Cavities, _viz_. The Skull, the Breast, and the
+Belly; he imagined therefore that this Part which he wanted, must needs
+be in one of these Cavities, and above all, he had a strong persuasion
+that it was in the middlemost of them. He verily believ'd, that all the
+Members stood in need of this part, and that from thence it must
+necessarily follow, that the Seat of it must be in the Centre. And when
+he reflected upon his own Body, he felt such a part in his Breast, of
+which he had this notion, _viz_. That it was impossible for for him to
+subsist without it, so much as the twinkling of an eye, tho' he could at
+the same time conceive a possibility of subsisting without his other
+parts, _viz_. his Hands, Feet, Ears, Nose, Eyes, or even his Head. And
+upon this account, whenever he fought with any Wild Beast, he always
+took particular care to guard his Breast; because of the Apprehension
+which he had of that Part, which was contain'd in it.
+
+§ 19. Having, by this way of reasoning, assur'd himself that the
+disaffected Part lay in the Breast; he was resolv'd to make a search, in
+order to find it out; that whatsoever the Impediment was, he might
+remove it if possible; but then again, he was afraid on the other side,
+lest his Undertaking should be worse than the Disease, and prove
+prejudicial. He began to consider next, whether or no he had ever
+remembred any Beasts, or other Animals, which he had seen in that
+condition, recover again, and return to the same State which they were
+in before: but he could call to Mind no such Instance; from whence he
+concluded, that if she was let alone there would be no hopes at all, but
+if he should be so fortunate as to find that Part, and find the
+Impediment, there might be some hope. Upon this he resolv'd to open her
+Breast and make enquiry; in order to which he provides himself with
+sharp Flints, and Splinters of dry Cane almost like Knives, with which
+he made an incision between the Ribs, and cutting through the Flesh,
+came to the _Diaphragma_; which he finding very Tough and not easily
+broken, assur'd himself, that such a Covering must needs belong to that
+part which he lookt for, and that if he could once get through that, he
+should find it. He met with some difficulty in his Work, because his
+Instruments were none of the best, for he had none but such as were made
+either of Flint or Cane.
+
+§ 20. However, he sharpned 'em again and renewed his Attempt with all
+the Skill he was Master of. At last he broke through, and the first part
+he met with was the Lungs, which he at first sight mistook, 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 side [which he had open'd]
+and when he perceiv'd that it did lean sideways, he was satisfy'd that
+it was not the part he look'd for, because he was fully perswaded, that
+that must needs be in the midst of the Body, as well in regard of
+Latitude as Longitude. He proceeded in his search, till at last he found
+the Heart, which when he saw closed with a very strong Cover, and
+fastned with strong Ligaments, and covered by the Lungs on that side
+which he had open'd; he began to say to himself. "If this part be so on
+the other side as it is on this which I have open'd, then 'tis certainly
+in the midst, and without doubt the same I look for; especially
+considering the Conveniency of the Situation, the Comliness and
+Regularity of its Figure, the Firmness and Solidity of the Flesh, and
+besides, its being guarded with such a Membrane as I have not observ'd
+in any part." Upon this he searches the other side, and finding the same
+Membrane on the inside of the Ribs, and the Lungs in the same posture,
+which he had observ'd on that side which he had open'd first, he
+concluded the Heart to be the part which he look'd for.
+
+       *       *       *       *       *
+
+[Illustration 4]
+
+       *       *       *       *       *
+
+§ 21. Therefore he first Attacks the _Pericardium_, which, after a long
+tryal and a great deal of pains, he made shift to tear; and when he had
+laid the Heart bare, and perceiv'd that it was solid on every side, he
+began to examin it, to see if he could find any hurt in it; but finding
+none, he squeez'd it with his Hands, and perceiv'd that it was hollow.
+He began than to think that what he look'd for, might possibly be
+contain'd in that Cavity. When he came to open it, he found in it two
+Cavities, one on the right side, the other on the left. That on the
+right side was full of clotted Blood, that on the left quite empty.
+"Then (says he,) without all doubt, one of those two Cavites must needs
+be the Receptacle of what I I look for; as for that on this side there's
+nothing in it but congealed Blood, which was not so, be sure, till the
+whole Body was in that condition in. which it now is" (for he had
+observ'd that all Blood congeals when it flows from the Body, and that
+this Blood did not differ in the least from any other,) "and therefore
+what I look for, cannot by any means, be such a matter as this; for that
+which I mean, is something which is peculiar to this place, which I find
+I could not subsist without, so much as the Twinkling of an Eye. And
+this is that which I look'd for at first. For as for this Blood, how
+often have I lost a great deal of it in my Skirmishes with the Wild
+Beasts, and yet it never did me any considerable 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 side, I
+find 'tis altogether empty, and I have no reason in the World to think
+that it was made in vain, because I find every part appointed for such
+and such particular Functions. How then can this Ventricle of the Heart,
+which I see is of so excellent a Frame, serve for no use at all? I
+cannot think but that the same thing which I am in search of, once dwelt
+here, but has now deserted his Habitation and left it empty, and that
+the Absence of that thing, has occasion'd this Privation of Sense and
+Cessation of Motion, which happen'd to the Body." Now when he perceiv'd
+that the Being which had inhabited there before, had left its House
+before it fell to Ruine, and forsaken 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 so cut and mangled.
+
+§ 22. Upon this the whole Body seem'd to him a very inconsiderable
+thing, and worth nothing in respect of that Being, he believed once
+inhabited, and now had left it. Therefore he applied himself wholly to
+the consideration of that Being. _What it was?_ and _how it subsisted?
+what joyn'd it to the Body? Whether it went, and by what passage, when
+it left the Body? What was the Cause of its Departure, whether it were
+forc'd to leave its Mansion, or left the Body of its own accord? and in
+case it went away Voluntarily, what it was that rendred the Body so
+disagreeable to it, as to make it forsake it?_ And whilst his Mind was
+perplext with such variety of Thoughts, he laid aside all concern for
+the Carcass, and threw it away; for now he perceiv'd that his Mother,
+which had Nurs'd him so Tenderly and had Suckled him, was _that
+something_ which was departed: and from it proceeded all those Actions
+by which she shew'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 Instrument or
+Tool, like his Cudgel which he had made for himself, with which he used
+to Fight with the Wild Beasts. So that now, all his regard to the Body
+was remov'd, and transferr'd to that by which the Body is governed, and
+by whose Power it moves. Nor had he any other desire but to make enquiry
+after that.
+
+§ 23. In the mean, time the Carcass of the _Roe_ began to putrifie, and
+emit Noisome Vapours, which still increas'd his aversion to it, so that
+he did not care to see it. 'Twas not long after that he chanc'd to see
+two Ravens engag'd so furiously; that one of them struck down the other
+Stark Dead; and when he had done, he began to scrape with his Claws till
+he had digg'd a Pit, in which he Buried the Carcass of his Adversary.
+Our Philosopher observing this, said to himself, _How well has this
+Raven done in Burying the Body of his Companion, tho' he did ill in
+Killing him? How much greater reason 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 concerning what that should 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 same form and figure with his
+Mother, he believ'd that there was in every one of them something which
+govern'd and actuated them, like that which had actuated and govern'd
+his Mother: formerly: and for the sake of that likeness he us'd to keep
+in their Company, and shew affection towards them. He continued a while
+in this condition, Contemplating the various kinds of Animals and
+Plants, and walking about the Coast of his Island, to see if he could
+find any thing like himself; (as he observ'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 Island was encompass'd by
+the Sea, he thought that there was no other Land in the World but only
+that Island.
+
+§ 23. It happen'd that by Collision a Fire was kindled among a parcel of
+Reeds or Canes; which fear'd him at first, as being a Sight which he was
+altogether a Stranger to; so that he stood at a distance a good while,
+strangely surpriz'd, at last he came nearer and nearer by degrees, still
+observing the Brightness of its Light and marvellous Efficacy in
+consuming every thing it touch'd, and changing it into its own Nature;
+till at last, his Admiration of it, and that innate Boldness and
+Fortitude, which God had implanted in his Nature prompted him on, that
+he ventur'd to come near it, and stretch'd out his Hand to take some of
+it. But when it burnt his Fingers and he found there was no dealing with
+it that way, he endeavour'd to take a stick, which the Fire had not as
+yet wholly seiz'd upon; so taking hold on that part which was untouch'd
+he easily gain'd his purpose, and carried 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 especially, because its Light and Heat supply'd the
+absence of the Sun; so 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 observ'd that it always mov'd upwards, he perswaded
+himself that, it was one of those Celestial Substances which he saw
+shining in the Firmament, and he was continually trying of its power, by
+throwing things into it, which he perceiv'd it operated upon and
+consum'd, sometimes sooner, sometimes slower, according as the Bodies
+which he put into it were more or less combustible.
+
+§ 25. Amongst other things which he put in to try its strength, he once
+flung in some Fish which had been thrown a-shore by the Water, and as
+soon as e're he smelt the Steam, it rais'd his Appetite, so that he had
+a Mind to Taste of them; which he did, and found 'em very agreeable and
+from that time he began to use himself to the Eating of Flesh, and
+applied himself to Fishing and Hunting till he understood those sports
+very well: upon this account he admir'd his Fire more and more, because
+it help'd him to several sorts of Provision which he was altogether
+unacquainted with before.
+
+§ 26. And now when his Affection towards it was increas'd to the highest
+degree, both upon the account of its Beneficial Effects, and its
+Extraordinary Power; he began to think that the Substance which was
+departed from the Heart of his Mother the Roe, was, if not the very same
+with it, yet at least of a Nature very much like it. He was confirm'd in
+his Opinion, because he had observ'd in all Animals, that as long as
+they liv'd, they were constantly warm without any Intermission, and as
+constantly Cold after Death, Besides he found in himself, that there was
+a greater degree of Heat by much in his Breast, near that place where he
+had made the Incision in the _Roe_. This made him think that if he could
+dissect any Animal alive, and look into that Ventricle which he had
+found empty when he dissected his Dam the _Roe_, he might possibly find
+it full of that Substance which inhabited it, and so 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, so that he could not stir, and dissected him after the
+same manner he had dissected the _Roe_, till he came to the Heart; and
+Essaying the left Ventricle first, and opening it, he perceiv'd it was
+full of an Airy Vapour, which look'd like a little Mist or white Cloud,
+and putting in his Finger, he found it hotter than he could well endure
+it, and immediately the Creature Dyed. From whence he assuredly
+concluded, that it was that Moist Vapour which communicated Motion to
+that Animal, and that there was accordingly in every Animal of what kind
+soever, something like it upon the departure of which Death follow'd.
+
+§ 27. He had then a great desire to enquire into the other parts of
+Animals, to find out their Order and Situation, their Quantity and the
+manner of there Connexion one with another, and by what means of
+Communication they enjoy the Benefit of that Moist Vapour, so 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 preserv'd. The way which
+he us'd in this Enquiry was the Dissection of all sorts of Animals, 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 most Learned Naturalists ever attain'd
+to.
+
+§ 28. And now he Apprehended plainly that every particular Animal, tho'
+it had a great many Limbs, and variety of Senses and Motions, was
+nevertheless _One_ in respect of that Spirit, whose Original was from
+one firm Mansion, _viz_. the Heart, from whence, its Influence was
+diffus'd among all the Members. And that all the Members were
+subservient to it, or inform'd and supported by it, and that this Spirit
+made use of those Members, in the same manner as a Soldier do's of his
+Weapons, or an Huntsman or Fisherman of his Tackling, who makes use of
+different ways and things, according to the difference of the Creatures
+he intends to catch. Now the Soldiers Weapons are some of 'em defensive
+and offensive, and the Sportsman's too are some for Land, and some for
+Water: So the Anatomists Instruments, are some for Fission, others for
+Fraction, and others for Perforation. And thus tho' the Body was _One_,
+yet that governing Spirit made use of it several ways, according to the
+respective uses of each Member, and the several 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 use of the Eye, was _Sight_; when of
+the Ear, _Hearing_; when of the Nose, _Smelling_; when of the Tongue,
+_Tasting_; and when of the Skin and Flesh, _Feeling_. When it employ'd
+any Limb, then its Operation was _Motion_; and when it made use 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
+respective Offices, without having Correspondence with that Spirit, by
+means of the Nerves; and that if at any time it chanc'd that their
+passages were either broken off or obstructed, such a Member would be
+altogether useless. Now these; Nerves derive this Spirit from the Brain,
+which has it from the Heart (and contains abundance of Spirit, because
+it is divided into a great many partitions) and by what means soever any
+limb is depriv'd of his Spirit, it's Action ceases, and 'tis like a cast
+off Tool, not fit for use. And if this Spirit depart wholly from the
+Body, or is consum'd or dissolv'd by any means whatsoever, then the
+whole Body is depriv'd of Motion all at once, and reduced to a State of
+Death.
+
+§ 30. Thus far had his Observations 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 such Wild Beasts as
+he had dissected. His thread was made of Hair, and of the Bark of the
+Stalks of Althaea, Mallows or any other Plants, which afforded such
+Strings as were fit for that purpose. He learn'd the making of these
+threads from the use which he had made of the Rushes before. He made
+Awls of sharp Thorns, and Splinters of Cane, sharpned with Flints. He
+learn'd the Art of Building, from the Observations he made upon the
+Swallows Nests. He Builds himself a Store-house and a Pantry, to lay up
+the remainder of his Provision in: and made a Door to it of Canes
+twisted together, to prevent any of the Beasts getting in, during his
+absence. He took Birds of prey and brought them up for Hawking; and kept
+tame
+
+Poultry for their Eggs and Chickens. He took the tips of the Buffalo's
+Horns and fastned them upon the strongest Canes he could get, and Staves
+of the Tree _Alzân_ and Others; and so, partly by the help of the Fire,
+and partly of sharp edg'd Stones, he so fitted them that they serv'd him
+instead of so many Spears. He made him a shield of Hides folded
+together. All this pains he took to furnish himself with Artificial
+Weapons, because he found himself destitute of Natural ones.
+
+§ 31. Now when he perceiv'd that his Hand supplied all these defects
+very well, and that none of all the various kinds of Wild Beasts durst
+stand 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 so proper as to chuse out some of the strongest and swiftest
+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 persue the
+other kinds of Wild Beasts. There were in that Island both Wild Horses
+and Asses; he chose of both sorts, such as seem'd fittest for his
+purpose, and by exercise he made them so gentle and tractable that he
+was compleat Master of his Wishes. And when, he had made out of the
+Skins of Beasts, such things as serv'd him competently well, in the Room
+of Bridles and Saddles, he could very easily then overtake such Beasts,
+as he could scarce ever have been able to have catch'd any other manner
+of way. He made all these discoveries whilst he was employed in the
+Study of Anatomy, and the searching out of the Properties, peculiar to
+each Part, and the difference between them; and all this about that time
+I speak of, _viz_. of the Age of 21 Years.
+
+       *       *       *       *       *
+
+[Illustration 5]
+
+       *       *       *       *       *
+
+§ 32. He then proceeded further to examin the Nature of Bodies in this
+Sublunary World, _viz_. The different kinds of Animal, Plants, Minerals,
+and several sorts of Stones, Earth, Water, Exhalations, Ice, Snow, Hail,
+Smoak, Hoar, Frost, Flame, and Heat. In which he observ'd different
+Qualities, and different Actions, and that their Motions agreed in some
+respects, and differ'd in others: and considering these things with
+great Application, he perceiv'd that their Qualities also agreed in some
+things, and differ'd in others; and that so far as they agreed, they
+were _One_; but when consider'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 so fast upon him, that 'twas impossible for him, to
+Comprehend them. Nay, when he consider'd the difference of his own
+Limbs, which he perceiv'd were all distinct from one another, by some
+Property and Action peculiar to each, it seem'd to him that there was a
+_Plurality_ in his Own Essence. And when he look'd upon any one Member
+it self, he found that it might be divided into a great many parts, from
+whence he concluded, that there must needs be a Plurality in his own
+Essence, and not only in his own but in every other also.
+
+§ 33. Then he enter'd upon another sort of Speculation of the second
+kind, by which he perceiv'd that tho' the parts of his Body were many,
+yet they were Conjoyned and Compacted together so as to make one Body,
+and that what difference there was between them consisted only in the
+difference of their Actions, which diversity proceeded from that Animal
+Spirit, the Nature of which he had before search'd into, and found out.
+Now he knew that his Spirit was One in Essence, and was really the
+Substance of his Being, and that all the rest of the Members serve that
+Spirit as Instruments, and in this Respect he perceiv'd his own Essence,
+to be _One_.
+
+§. 34. He proceeded from hence to the consideration of all the Species
+of Animals and found that every Individual of them was _One_. Next he
+consider'd them with regard to their different Species, _viz_. as Roes,
+Horses, Asses and all sorts of Birds according to their kinds, and he
+perceiv'd that all the Individuals of every Species were exactly like
+one another, in the shape of their Parts, both within and without, that
+their Apprehensions, Motions, and Inclinations were alike, and that
+those little differences which where visible amongst them, were
+inconsiderable in respect of those many things in which they agreed.
+From whence he concluded, that the Spirit which actuated any Species was
+one and the same; only distributed among so many Hearts, as there were
+Individuals in that Species, so that if it were possible for all that
+Spirit, which is so divided among so many Hearts, to be Collected into
+one Receptacle, it would be all the same thing, just as if any one
+Liquor should be pour'd out into several Dishes and afterwards put all
+together again in one Vessel; this Liquor would still be the _same_, as
+well when it was divided, as when it was altogether, only in respect of
+that division it may be said in some sort to be Multiplied. By this way
+of Contemplation he perceiv'd that a whole Species was One and the same
+thing, and that the Multiplicity of Individuals in the same Species is
+like the Multiplicity of Parts in the same Person, which indeed are not
+_many_ [i.e. are only _One_.]
+
+§ 35. Then he represented in his Mind, all the Several kinds of Animals,
+and perceiv'd that Sensation, and Nutrition, and the Power of moving
+freely where they pleas'd, was common to them all; which Actions he was
+assur'd before, were all very proper to the Animal Spirit, and that
+those lesser things in which they differ'd (notwithstanding their
+agreement in these greater,) were not so proper to that Spirit. From
+this consideration he concluded, that it was only One and the same
+Animal Spirit, which Actuated all living Creatures whatsoever, tho'
+there was in it a little difference, which each Species claim'd as
+peculiar to it self. For instance, suppose the same Water be pour'd out
+into different Vessels, that which is in this Vessel may possibly be
+something warmer than that which is in another, tho' 'tis the same Water
+still, and so every degree of Heat and Cold in this Water in the Several
+Vessels, will represent the Specifick difference which there is in
+Animals: And as that Water is all one and the same, so is that Animal
+Spirit _One_, tho' in some respect there is a sort of Multiplicity. And
+so under this Notion he look'd upon the whole Species of living
+Creatures, to be all _One_.
+
+§ 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 some one thing which they did all of them partake of,
+which was the same to them that the Animal Spirit was to the living
+Creature, and that in respect of _That_ they were all One. Whereupon,
+taking a view of all the several kinds of Plants, he concluded that they
+were all One and the same, by reason of that Agreement which he found in
+their Actions, _viz_. their Nourishment and Growing.
+
+§ 37. Then he Comprehended in one single Conception, the whole kinds of
+Animals and Plants together, and found that they were both alike in
+their Nutrition and Growing, only the Animals excell'd the Plants in
+Sensation and Apprehension; and yet he had sometimes observ'd something
+like it in Plants, _viz._ That some Flowers do turn themselves towards
+the Sun, and that the Plants extend their Roots, that way the
+Nourishment comes, and some other such like things, from whence it
+appear'd to him that Plants and Animals, were One and the same, in
+respect of that _One thing_ which was Common to them both; which was
+indeed more perfect in the One, and more obstructed and restrained in
+the other; like Water that is partly running and partly frozen. So that
+he concluded that Plants and Animals were all _One_.
+
+§ 38. He next consider'd those Bodies, which have neither Sense,
+Nutrition nor Growth, such 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 consisted only in this, that some
+of them were Colour'd, others not, some were Warm, others Cold, and the
+like. He observ'd that those Bodies which were Warm, grew Cold, and on
+the contrary, that those which were Cold grew Warm, He saw that Water
+was rarified into Vapours, and Vapours again Condens'd into Water; and
+that such things as were Burn't, were turn'd into Coals, Allies, Flame
+and Smoak, and if in its Ascent it were intercepted by an Arch of Stone
+or the like, it thickned there and was like other Gross, Earthly
+Substances. From whence it appear'd to him that, all things were in
+Reality, _One_, tho' multiplied and diversified in some certain
+respects, as the Plants and Animals were.
+
+§ 39. Then considering with himself, what that common thing must be, in
+which the _Sameness_ of the Animals and Plants did consist he saw that
+it must be some _Body_, like those Bodies, which had a Threefold
+Dimension, _viz_, Length, Breadth, and Thickness; and that whether it
+were Hot or Cold, it was like One of those other Bodies which have
+neither Sense nor Nutrition, and differ'd from them only in those
+Operations which arise from the Organical parts of Plants and Animals.
+And that, in, all likelihood, those Operations were not Essential, but
+deriv'd from something else. So that if those Operations were to be
+communicated to those other Bodies, they would be like this. Considering
+it therefore abstractedly, with regard to its Essence only, as stript of
+those Operations, which at first sight seem'd to flow from it, he
+perceiv'd that it was a _Body_, of the same kind, with those other
+Bodies; upon which Contemplation, it appear'd to him that all Bodies, as
+well those that had Life, as those that had not, as well those that
+mov'd, as those that rested in their Natural places were _One_; Only
+there were some Actions in some of them, which proceeded from their
+Organical Parts; concerning which Actions he could not yet determine
+whether they were Essential, or deriv'd from something without. Thus he
+continu'd, considering nothing but the Nature of Bodies, and by this
+means he perceiv'd, that whereas at first sight, _Things_ had appear'd
+to him innumerable and not to be comprehended; _Now,_ he discovered the
+whole Mass and Bulk of Creatures were in Reality only _One_.
+
+§ 40. He continu'd in this Opinion a considerable time. Then he
+consider'd all sorts of Bodies, both Animate and Inanimate, which one
+while seem'd to him to be _One_; and another, _a great many_. And he
+found that all of them had a Tendency either upward, as Smoak, Flame,
+and Air, when detain'd under Water; or else downward, as Water, pieces
+of Earth, or Parts of Animals and Plants; and that none of these. Bodies
+were free from one or other of these Tendencies, or would ever lye
+still, unless hinder'd by some other Body, and interrupted in their
+course; as when, for instance, a Stone in its fall is stopp'd by the
+solidity and hardness of the Earth, when 'tis plain it would otherwise
+continue still descending; so Smoak still continues going upwards, and
+if it should be intercepted by a solid Arch, it would divide both to the
+right and left, and so soon as it was freed from the Arch, would still
+continue ascending; and pass through the Air, which is not solid enough
+to restrain it. So when a Leathern Bottle is fill'd with Air and stopp'd
+up close, if you hold it under Water; it will still strive to get up,
+till it returns to its place of Air; and then it rests, and its
+reluctancy and propensity to ascend, ceases.
+
+§ 41. He then enquir'd whether or no he could find any Body that was at
+any time destitute of both these Motions, or a Tendency toward them, but
+he could find none such, among all Bodies which he had about him. The
+reason of this Enquiry was, because he was very desirous to know the
+Nature of Body; as such, abstracted from all manner of Qualities, from
+whence arises Multiplicity or Diversity of Kinds. But when he found this
+too difficult a Task for him, and he had examin'd those Bodies which had
+the fewest Qualities, and could find, none of them void of one of these
+two, _viz._ Heaviness or Lightness; he proceeded to consider the Nature
+of these two Properties, and to examin whether they did belong to Body
+_quatenus_ Body, or else to some other Quality superadded to Body. Now
+it seem'd plain to him, that _Gravity_ and _Levity_, did not belong to
+Body as such; for if so, then no Body could subsist without them both:
+whereas on the contrary, we find Heavy Bodies which are void of all
+Lightness, and also some Light Bodies which are void of all Heaviness,
+and yet without _doubt_ they both are _Bodies_; in each of which there
+is something superadded to Corporeity, by which they are distinguish'd
+one from the other, and that makes the difference between them,
+otherwise they would be both one and the same thing, in every respect.
+From whence it appear'd plainly, that the Essence both of an _Heavy_,
+and _Light Body_ was compos'd of two things; One, which was common to
+them both, _viz. Corporeity_, the other, by which they are distinguish'd
+one from the other, _viz. Gravity_ in the one, and _Levity_ in the
+other, which were superadded to the Essence of Corporeity.
+
+§ 42. In like manner he consider'd either Bodies, both Animate and
+Inanimate, and found their Essence confined in _Corporeity_ and in some,
+one thing, or more superadded to it. And thus he attain'd a Notion of
+the Forms of Bodies, according to their differences. These were the
+first things he found out, belonging to the Spiritual World; for these
+Forms are not the objects of Sense, but are apprehended by Intellectual
+Speculation. Now among other things of this kind which he discover'd, it
+appear'd to him that the _Animal Spirit_, which is Seal'd in the Heart
+(as we have mention'd before) must necessarily have some _Quality_
+superadded to its _Corporeity,_ which rendred it capable of those
+wonderful Actions, different Sensations and Ways of apprehending Things,
+and various sorts of Motions; and that this _Quality_ must be its
+_Form_, by which it is distinguish'd from other Bodies (which is the
+same that the Philosophers call the Sensitive Soul) and so in Plants,
+that which was in them the same that radical Moisture was in Beasts, was
+something proper to them, which, was their _Form_, which the
+Philosophers call the Vegetative Soul. And that there was also in
+inanimate things, (_viz_. all Bodies, besides Plants and Animals, which
+are in this sublunary World) something peculiar to them, by the Power of
+which, every one of them perform'd such _Actions_ as were proper to it;
+namely, various sorts of Motion, and different kinds of sensible
+Qualities, and that thing was the Form of every one of them, and this is
+the same which the Philosophers call _Nature_.
+
+§ 43. And when by this Contemplation it appear'd to him plainly, that
+the true Essence of that _Animal Spirit_, which he had been so intent,
+was compounded of Corporeity, and some other Quality superadded to that
+Corporeity, and that it had its Corporeity in common with other Bodies;
+but that this other Quality which was superadded, was peculiar to it
+self: Immediately he slighted and despis'd the Notion of Corporeity, and
+applied himself wholly to that other superadded Quality (which is the
+same that we call the _Soul_) the Nature of which he earnestly desired
+to know. Therefore he fix'd all his Thoughts upon it, and began his
+Contemplation with considering all Bodies, not as Bodies, but as endu'd
+with _Forms_, from whence necessarily flow these Properties, by which
+they are distinguish'd one from another.
+
+§ 44. Now by following up this Notion, and comprehending it in his Mind,
+he perceiv'd that all Bodies had one _Form_ in common, from whence one
+or more Actions did proceed. And that there were some of these, which
+tho' they agreed with all the rest in that one common Form, had another
+Form besides superadded to it, from whence some Actions proceeded. And
+further, that there was another sort, which agreeing with the rest in
+those two Forms which they had, was still distinguish'd from them by a
+third Form, superadded to those other two, from whence also proceeded
+some Actions. For instance, all Terrestrial Bodies, as Earth, Stones,
+Minerals, Plants, Animals, and all other heavy Bodies, do make up one in
+Number, which agree in the same _Form_, from whence flows the Property
+of_descending_ continually, whilst there is nothing to hinder their
+Descent: And whensoever they are forc'd to move upwards, if they are
+left to themselves, they immediately, by the Power of their _Form_, tend
+downwards again. Now, some 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_ superadded to it, from whence
+flow _Nutrition_ and _Accretion._ Now the meaning of _Nutrition_ is,
+when the Body that is nourish'd, substitutes in the room of that which
+is consum'd and wasted from it self, something of the like kind, which
+it draws to it self, and then converts into its own Substance.
+_Accretion_, 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 first and second Forms in common with the rest, have
+still a third Form superadded, from which arise Sensation and Local
+Motion, Besides, he perceiv'd that every particular _Species_ of
+Animals, had some Property which, distinguish'd it, and made it quite
+different from the rest, and he knew that this Difference must arise
+from some Form peculiar to that _Species_, which was superadded to the
+Notion of that Form which it had in common with the rest of Animals. And
+the like he saw happen'd to the several kinds of Plants.
+
+§ 45. And it was evident to him, that the Essences of those sensible
+Bodies, which are in this sublunary World, had some of them more
+Qualities superadded to their _Corporeity_, and others, fewer. Now he
+knew that the Understanding of the fewer, must needs be more easie to
+him, than the Understanding of those which were more in number. And
+therefore, he endeavour'd to get a true Notion of the Form of some one
+thing, whose Essence was the most simple and uncompounded. Now he
+perceiv'd that the Essence of Animals and Plants consisted of a great
+many Properties, because of the great variety of their Operations; for
+which reason, he deferr'd the enquiring into their Forms. As for the
+Parts of the _Earth_, he saw that some of them were more simple than
+others, and therefore resolv'd to begin his Enquiry with the most simple
+of all. So he perceiv'd that _Water_, was a thing, whose Essence was not
+compounded of many Qualities, which appear'd from the Paucity of those
+Actions which arise from its Form. The same he likewise observ'd in the
+_Fire_, and _Air_.
+
+§ 46. Now he had a Notion before, that all these four might be chang'd
+one into another; and therefore there must be some one thing which they
+jointly participated of, and that this thing was Corporeity. Now 'twas
+necessary, that this one thing which was common them all, should be
+altogether free from those _Qualities_, by which these four were
+distinguish'd one from the other; and be neither _heavy_ nor _light_;
+_hot_ nor _cold; moist_ nor _dry_; because none of these Qualities were
+common to all Bodies, and therefore could not appertain to _Body_ as
+such. And that if it were possible to find any such Body, in which there
+was no other Form superadded to _Corporeity_, it would have none, of
+these Qualities, nor indeed any other but what were common to all
+Bodies, with what Form soever endu'd. He consider'd therefore with
+himself, to see 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 _Extension,_ 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 Sense could not
+represent to him any Body existent in Nature, which had this only
+Adjunct, and was void of all other Forms: For he saw that every one of
+them had some other Quality superadded to the said _Extension_.
+
+§ 47. Then he consider'd further, whether this Three-fold _Extension_,
+was the very Essence of Body or not; and quickly found, that besides
+this _Extension_, there was another, in which this Extension did exist,
+and that this Extension could not subsist by it self, as also the Body
+which was extended, could not subsist by it self without Extension. This
+he experimented in some of those sensible Bodies which are endu'd with
+Forms; for Example, in Clay: Which he perceiv'd, when moulded into any
+Figure, (Spherical suppose) had in it a certain Proportion, Length,
+Breadth, and Thickness. But then if you took that very same Ball, and
+reduc'd it into a Cubical or Oval Figure, the Dimensions were chang'd,
+and did not retain the same Proportion which they had before, and yet
+the Clay still remain'd the same, without any Change, only that it was
+necessary for it to be extended into Length, Breadth, and Thickness, in
+some Proportion or other, and not be depriv'd of its Dimensions: Yet it
+was plain to him from the successive Alterations of them in the same
+Body, that they were distinct from the Clay itself; as also, that
+because the Clay could not be altogether without them, it appear'd to
+him that it belong'd to its Essence. And thus from this Experiment it
+appear'd to him, that Body consider'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 soever. Nor was it possible to
+conceive _Body_, but as consisting of these two Properties, neither of
+which could subsist without the other. But that one (namely, that of
+Extension) which was liable to Change, and could successively put on
+different Figures, did represent the Form in all those Bodies which had
+Forms. And that other which still abode in the same State, (which was
+the _Clay_, in our last Instance) did represent _Corporeity,_ which is
+in all Bodies, of what Forms soever. Now that which we call _Clay_ in
+the foregoing Instance, is the same which the Philosophers call _Materia
+prima_ [the first Matter] and [Greek: Hylč], which is wholly destitute of all
+manner of Forms.
+
+§. 48. When his Contemplation had proceeded thus far, and he was got to
+some distance from sensible Objects, and was now just upon the Confines
+of the intellectual World, he dissident, and inclin'd rather to the
+sensible World, which he was more used to. Therefore he retir'd from the
+Consideration of abstracted _Body_,(since he found that his Senses could
+by no means reach it, neither could he comprehend it) and applied
+himself to the Consideration of the most simple sensible 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_. Sensible Cold, and a Propension to move downwards; But if heated
+by the Fire or the Sun, its Coldness was remov'd, but its Propension to
+move downwards still remain'd: But afterwards, when it came to be more
+vehemently heated, it lost its tendency downwards, and mounted upwards;
+and so it was wholly depriv'd of both those Properties which us'd
+constantly 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, since there appear'd in
+it Actions, which must needs owe their Origin to another Form. Therefore
+it must have receiv'd another Form which had not been there before,from
+which arose those Actions, which never us'd to appear in it whilst it
+had the other Form.
+
+§ 49. Now he knew that every thing that was produc'd anew, must needs
+have some Producer. And from this Contemplation, there arose in his Mind
+a sort of Impression of the Maker of that Form, tho' his Notion of him
+as yet was general and indistinct. Then he paus'd on the examining of
+these Forms which he knew before, one by one, and found that they were
+produc'd anew, and that they must of necessity be beholden to some
+efficient Cause. Then he consider'd the Essences of Forms, and found
+that they were nothing else, but only a Disposition of _Body_ to produce
+such or such Actions. For instance, Water, when very much heated, is
+dispos'd to rise upwards, and that Disposition is its Form. For there is
+nothing present in this Motion, but _Body_, and some things which are
+observ'd to arise from it, which were not in it before (such as
+Qualities and Motions) and the Efficients which produce them. Now the
+fitness of Body for one Motion rather than another, is its _Disposition_
+and _Form_. The same he concluded of all other Forms, and it appear'd to
+him, that those Actions which arose from them, were not in reality owing
+to them, but to the efficient Cause, who made use of these Forms to
+produce those Actions which are attributed to them, [_i.e_, the Forms].
+Which Notion of his is exactly the same with what God's Apostle
+[_Mahomet_] says; _I am his Hearing by which he hears, and his Seeing by
+which he sees._ 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, so as to have a general and
+indistinct Motion of this _Agent_, he had a most earnest Desire to know
+him distinctly. And because he had not as yet withdrawn himself from the
+sensible World, he began to look for this _voluntary Agent_ among
+sensible Things; nor did he as yet know, whether it was one Agent or
+many. Therefore he enquir'd strictly into all such 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 _Generation_ and _Corruption_: And
+if there were any which did not suffer a total Corruption, yet they were
+liable to a partial one, as _Water_ and _Earth_, the parts of which are
+consum'd by Fire. Likewise he perceiv'd, that the _Air_ was by extremity
+of Cold chang'd into Snow, and then again into Water; and among all the
+rest of the Bodies which he was conversant with, he could find none
+which had not its Existence anew, and required some _voluntary Agent_ to
+give it a Being. Upon which account he laid them all aside, and
+transferr'd his Thoughts to the Consideration 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
+Dimensions Length, Breadth and Thickness, without any exception; and
+that every thing that was so extended, was Body; _ergo_, they were all
+Bodies. Then, he consider'd next, whether they were extended infinitely,
+as to stretch themselves to an endless Length, Breadth and Thickness;
+or, whether they were circumscrib'd by any Limits, and terminated by
+some certain Bounds, beyond which there could be no Extension. But here
+he stopp'd a while, as in a kind of Amazement.
+
+§ 52. At last, by the strength of his Apprehension, and Sagacity of his
+Understanding, he perceiv'd that the Notion of infinite Body was absurd
+and impossible, and a Notion wholly intelligible. He confirm'd himself
+in this Judgment of his, by a great many Arguments which occurr'd to
+him, when he thus argued with himself. _That this heavenly Body is
+terminated on this side which is next to me, is evident to my sight: And
+that it cannot be infinitely extended on that opposite side, which
+rais'd this Scruple in me; I prove thus: Suppose two Lines drawn from
+the Extremity of this Heavenly Body, on that terminated Side which is
+next to me, which Lines should be produc'd quite through this Body_, in
+infinitum, _according to the Extension of the Body; then suppose a long
+part of one of these 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 parallel with the other; then suppose them through this
+Body, till you come to that side which we suppos'd to be infinite:
+Either you will find both these 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 not, which is absurd: Or
+else the Line which was cut will not be so long as that other, and
+consequently 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 shorter than that Line which had nothing
+cut off from it, therefore equal to it; But this is finite, therefore
+the other is finite. Therefore the Body in which such Lines are drawn is
+finite; And all Bodies in which such Lines may be drawn, are finite: But
+such Lines may be drawn in all Bodies. Therefore if we suppose an
+infinite Body, we suppose an Absurdity and Impossibility._
+
+       *       *       *       *       *
+
+[Illustration 6]
+
+       *       *       *       *       *
+
+§ 52b. When by the singular strength of his Genius, (which he exerted in
+the finding out such a Demonstration) he had satisfied himself that the
+Body of Heaven was finite; he desired, in the next place, to know what
+Figure it was of, and how it was limited by the circumambient
+Superficies. And first he observ'd the Sun, Moon and Stars, and saw that
+they all rose in the East, and set in the West; and those which went
+right over his Head describ'd a great Circle, but those at at greater
+distance from the Vertical Point, either Northward or Southward,
+describ'd a lesser Circle. So that the least Circles 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 last of which is the Circle
+of _Sohail_ or _Canopus_; the first, the Circle of those two Stars which
+are called in _Arabick Alpherkadâni_. Now because he liv'd under the
+Equinoctial Line, (as we shew'd before) all those Circles did cut the
+Horizon at right Angles, and both North and South were alike to him, and
+he could see both the Pole-Stars: He observ'd, that if a Star arose at
+any time in a great Circle, and another Star at the same in a lesser
+Circle, yet nevertheless, as they rose together, so they set together:
+and he observ'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 observing the Return of the Sun, Moon and Stars to
+the East, after their Setting; and also, because they always appear'd to
+him of the same bigness, both when they rose, 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 sight, at
+some times than others; and consequently their Dimensions would have
+appear'd proportionably greater or lesser; but since there was no such
+Appearance, he concluded that their Motions were Circular. Then he
+consider'd the Motion of the Moon and the Planets from West to East,
+till at last he understood a great part of Astronomy. Besides, 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 space of a Day and a Night. But it were too tedious
+to explain particularly how he advanc'd in this Science; besides, 'tis
+taught in other Books; and what we have already said, is as much as is
+requisite 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 contained in it, was as
+one Thing compacted and join'd together; and that all those Bodies which
+he us'd to consider before as Earth, Water, Air, Plants, Animals and the
+like, were all of them so contain'd in it, as never to go out of its
+Bounds: And that the whole was like One Animal, in which the Luminaries
+represented the Senses; The Spheres so join'd and compacted together,
+answer'd to the Limbs; and the Sublunary World, to the Belly, in which
+the Excrements and Humors 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
+Substance, depending upon a Voluntary Agent, and he had united all the
+Parts of it, by the same way of thinking which he had before made use of
+in considering the Sublunary World; he proposed to his Consideration the
+World in General, and debated with himself, whether it did exist in
+_Time_,after it had been; and came to _Be_, out of nothing; or whether
+it had been from Eternity, without any Privation preceeding it.
+Concerning this Matter, he had very many and great Doubts; so that
+neither of these two Opinions did prevail over the other. For when he
+propos'd to himself the Belief of its Eternity, there arose 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
+Extension: And that such a Being as was not free from Accidents produc'd
+anew, must also it self be produc'd anew, because it cannot be said to
+be more ancient than those Accidents: And that which cannot exist before
+Accidents produc'd in Time, must needs itself be produc'd in Time. Then
+on the other hand, when he propos'd to himself the Belief of its being
+produc'd a-new, other Objections occur'd to him; for he perceiv'd that
+it was impossible to conceive any Notion of its being produc'd a-new,
+unless it was suppos'd that there was Time before it; whereas Time was
+one of those things which belong'd to the World, and was inseparable
+from it; and therefore the World could not be suppos'd to be later than
+Time. Then he consider'd, that a Thing Created must needs have a
+Creator: And if so, Why did this Creator make the World now, and not as
+well before? Was it because of any new Chance which happen'd to him?
+That could not be; for there was nothing existent besides himself. Was
+it then upon the Account of any Change in his own Nature? But what
+should cause that Change? Thus he continued for several Years, arguing
+_pro_ and _con_ about this Matter; and a great many Arguments offer'd
+themselves on both sides, so that neither of these two Opinions in his
+Judgment over-balanc'd the other.
+
+§ 55. This put him to a great deal of trouble, which made him begin to
+consider with himself, what were the Consequences which did follow from
+each of these Opinions, and that perhaps they might be both alike. And
+he perceiv'd, that if he held that the World was created in Time, and
+existed after a total Privation, it would necessarily follow from
+thence, that it could not exist of it self, without the help of some
+Agent to produce it. And that this Agent must needs be such an one as
+cannot be apprehended by our Senses; for if he should be the Object of
+Sense, he must: be _Body_, and if _Body_, then a Part of the World, and
+consequently a Created Being; such an one, as would have stood in need
+of some other Cause to create him: and if that second Creator was
+_Body_, he would depend upon a, third, and that third upon upon a
+fourth, and so _ad infinitum_, which is absurd. Since therefore the
+World stands in need of an incorporeal Creator: And since the Creator
+thereof is really incorporeal, 'tis impossible for us to apprehend him
+by any of our Senses; for we perceive nothing by the help of them, but
+_Body_, or such Accidents as adhere to _Bodies_: And because he cannot
+be perceiv'd by the Senses, it is impossible he should be apprehended by
+the Imagination; for the Imagination does only represent to us the Forms
+of things in their absence, which we have before learn'd by our Senses.
+And since he is not _Body_, we must not attribute to him any of the
+Properties of _Body_; the first of which is Extension, from which he is
+free, as also from all those 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
+wise, Omniscient!_
+
+§ 56. On the other side, he saw 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; because
+there could be no Rest before it, from whence it might commence its
+Motion. Now all Motion necessarily requires a Mover; and this Mover must
+be either a Power diffus'd through the Body mov'd, or else through some
+other Body without it, or else a certain Power, not diffus'd or
+dispers'd through any Body at all. Now every Power which passeth, or is
+diffus'd, through any Body, is divided or doubled. For Instance; The
+_Gravity_ in a Stone, by which it tends downwards, if you divide the
+Stone into two parts, is divided into two parts also; and if you add to
+it another like it, the Gravity is doubled. And if it were possible to
+add Stones _in infinitum,_ the Gravity would increase _in infinitum_
+too. And if it were possible, that that Stone should grow still bigger,
+till it reach'd to an infinite Extension, the Weight would increase also
+in the same proportion; and if on the other side, a Stone should grow to
+a certain size, and stop there, the Gravity would also increase to such
+a pitch, and no farther. Now it is demonstrated, that all Body must
+necessarily be finite; and consequently, 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
+Cessation. Therefore if we affirm the Eternity of the World, it
+necessarily follows that the Power which moves it, is not in its own
+Body, nor in the other Exterior Body; but proceeds from something
+altogether abstracted from Body, and which cannot be describ'd by
+Corporeal Adjuncts or Properties. Now he had learn'd from his first
+Contemplation of the Sublunary World, that the true Essence of Body
+consisted in its _Form,_ which is its Disposition to several sorts of
+Motion; but that Part of its Essence which consisted in _Matter_ was
+very mean, and scarce possible to be conceiv'd; therefore the Existence
+of the whole World consists in its Disposition to be mov'd by this
+Mover, who is free from Matter, and the Properties of Body; abstracted
+from every thing which we can either perceive by our Senses, or reach by
+our Imagination. And since he is the Efficient Cause of the Motions of
+the Heavens, in which (notwithstanding their several kinds) there is no
+difference, no Confusion, no Cessation; without doubt he has a Power
+over it, and a perfect Knowledge of it.
+
+§ 57. Thus his Contemplation this Way, brought him to the same
+Conclusion 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 separated from it; nor within it,
+nor without it; because Conjunction and Separation, and being within any
+thing, or without it, are all properties of Body, from which that Being
+is altogether abstracted. And because all Bodies stand in need of a Form
+to be added to their Matter, as not being able to subsist without it,
+nor exist really; and the Form it self cannot exist, 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 subsist, but through him: and
+consequently, that he was the Cause, and they the Effects, (whether they
+were newly created after a Privation, or whether they had no Beginning,
+in respect of him, 'twas all one) and Creatures whose Existence depended
+upon that Being; and that without his Continuance they could not
+continue, nor exist without his Existing, nor have been eternal without
+his being Eternal; but that he was essentially independent of them, and
+free from them. And how should it be otherwise, when it is demonstrated,
+that his Power and Might are infinite, and that all Bodies, and
+whatsoever belongs to them are finite? Consequently, that the whole
+World, and whatsoever 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 posterior to him in Nature, if not in Time. As,
+if you take any 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 shall be posterior 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, _Whose Command is, when he would have any thing
+done, BE, and it is_.
+
+§ 58. And when he perceiv'd that all things which did exist were his
+Workmanship, he look'd them over again, considering attentively the
+Power of the Efficient, and admiring the Wonderfulness of the
+Workmanship, and such accurate Wisdom, and subtil Knowledge. And there
+appear'd to him in the most minute Creatures (much more in the greater)
+such Footsteps of Wisdom, and Wonders of the Work of Creation, that he
+was swallow'd up with Admiration, and fully assur'd that these things
+could not proceed from any other, than a Voluntary Agent of infinite
+Perfection, nay, that was above all Perfection; such an one, to whom the
+Weight of the least Atom was not unknown, whether in Heaven or Earth;
+no, nor any other thing, whether lesser or greater than it.
+
+§. 59. Then he consider'd all the kinds of Animals, and how this Agent
+had given such a Fabrick of Body to every one of them, and then taught
+them how to use it. For if he had not directed them to apply those Limbs
+which he had given them, to those respective Uses for which they were
+design'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 supereminently Bountiful, and exceedingly
+Gracious. And then when he perceiv'd among the Creatures, any that had
+Beauty, Perfection, Strength, or Excellency of any kind whatever, he
+consider'd with himself, and knew that it all flow'd from that Voluntary
+Agent, (whose Name be praised) and from his Essence and Operation. And
+he knew, that what the Agent had in his own Nature, was greater than
+that, [which he saw in the Creatures,] more perfect and compleat, more
+beautiful and glorious, and more lasting; and that there was no
+proportion between the one and the other. Neither did he cease to
+prosecute this Search, till he had run through all the Attributes 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 ascrib'd to him,
+above all the Creatures which were describ'd by them.
+
+§ 60. In like manner he enquir'd into all the Attributes of
+Imperfection, and perceiv'd that the Maker of the World was free from
+them all: And how was it possible for him to be otherwise, since the
+Notion of _Imperfection_ is nothing but _mere Privation,_ or what
+depends upon it? And how can he any way partake of _Privation_, who is
+_very Essence_, and cannot but exist; who gives Being to every thing
+that exists, and besides whom there is no Existence? But HE is the
+Being, HE is the Absoluteness, HE the Beauty, HE the Glory, HE the
+Power, HE the Knowledge, _HE is HE, and besides Him all things are
+subject to perishing_[19].
+
+§ 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
+Consideration of this Supream Agent was then so rooted in his Heart,
+that it diverted him from thinking upon any thing else: and he so far
+forgot the Consideration of the Creatures, and the Enquiring into their
+Natures, that as soon as e'er he cast his Eyes upon any thing of what
+kind soever, he immediately perceiv'd in it the Footsteps of this Agent;
+and in an instant his Thoughts were taken off from the Creature, and and
+transferred to the Creator. So that he was inflam'd with the desire of
+him, and his Heart was altogether withdrawn from thinking upon this
+inferior World, which contains the Objects of Sense, and wholly taken up
+with the Contemplation of the upper, Intellectual World.
+
+§ 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 Mass
+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 Noble 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 Noble Essence of his, whether
+this Noble 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 _Noble 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 GOD, 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 pass'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 shining, 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 incumbred 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 destitute 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 destitute of a Form, was [Greek: Hylč], 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 constitutes 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 Space, 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 Nobility 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 noble 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 incumbent 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 nobler 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 assur'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
+incumbred 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 assur'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 pass; both as to the Kind of Meat which he was to
+eat, and the Quantity 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 assur'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 quantity 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 Quantity, 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
+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 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 washing 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, compassing the Shore,
+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_ Assimulation, 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, Compassion 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 God_.[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 circumscrib'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, shines 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 God had pursu'd him with his
+Mercy, and directed him by his gracious Guidance; and then he perceiv'd
+that it arose from the Relicks of that Obscurity which is natural to
+Body, and the Dregs of sensible Objects. Because 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 Multitude, 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-glass, which is neither the Sun nor the Looking-glass, and yet
+not distinct from them. And he saw in the Essence of that separate
+Sphere, such Perfection, Splendor and Beauty, as is too great to be
+express'd by any Tongue, and too subtil to be cloath'd in Words; and he
+perceiv'd that it was in the utmost Perfection of Delight and Joy,
+Exultation and Gladness, by reason of its beholding 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 glass, from another Glass
+placed opposite to the Sun; and he observ'd in this Essence also the
+like Splendor, Beauty, Loveliness and Pleasure, which he had observ'd in
+the Essence of the other highest Sphere. He saw likewise that the next
+Sphere, which is the Sphere 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 Glass,
+upon which it is reflected from a Glass which receiv'd that Reflection
+from another Glass plac'd opposite to the Sun. And he saw in this
+Essence too, the same Splendor and Delight which he had observ'd in the
+former. And so in all the Spheres he observ'd distinct, immaterial
+Essences, every one of which was not any of those which went before it,
+not yet different from them; but was like the Image of the Sun reflected
+from one Glass to another, according to the Order of the Spheres. And he
+saw in every one of these Essences, such Beauty, Splendor, Pleasure and
+Joy, as Eye hath not seen, nor Ear heard, nor hath it enter'd into the
+Heart of Man to conceive; and so downwards, till he came to the lower
+World, subject to Generation and Corruption, which comprehends all that
+which is contained within the Sphere of the Moon.
+
+§ 92. Which he perceiv'd had an immaterial Essence, as well as the rest;
+not the same with any of those which he had seen before, nor different
+from them; and that this Essence had seventy thousand Faces, and every
+Face seventy thousand Mouths, and every Mouth seventy thousand Tongues,
+with which it praised, sanctified and glorified incessantly the Essence
+of 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 Glasses, to
+which the Reflection came, according to the foremention'd Order, from
+the first Glass which was set opposite to the Sun. Then he perceiv'd
+that he himself had a separate Essence, which one might call a part of
+that Essence which had seventy thousand Faces, if that Essence had been
+capable of Division; and if that Essence had not been created in time,
+one might say it was the very same; and had it not been join'd to the
+Body so soon as it was created, we should have thought that it had not
+been created. And in this Order he saw other Essences also, like his own
+which had necessarily been heretofore, then were dissolv'd, and
+afterwards necessarily existed together with himself; and that they were
+so many as could not he number'd, if we might call 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-glasses, cover'd over with Filth, and besides,
+turn'd their Backs upon, and had their Faces averted from those polish'd
+Looking-glasses that had the Image of the Sun imprinted upon them; and
+he saw that these Essences had so much Filthiness adhering to them, and
+such manifold Defects as he could not have conceived. And he saw that
+they were afflicted with infinite Pains, which caused incessant Sighs
+and Groans; and that they were compass'd about with Torments, as those
+who lie in a Bed are with Curtains; and that they were scorch'd with the
+fiery Veil of Separation[26]. But after a very little while his Senses
+return'd to him again, and he came to himself out of this State, as out
+of an Extasie; and his Foot sliding out of this place, he came within
+sight of this sensible World, and lost the sight of the Divine World,
+for there is no joining them both together in the same State. _For this
+World in which we live, and that other are like two Wives belonging to
+the same Husband; if you please one, you displease the other_.
+
+§ 94. Now, if you should object, that it appears from what I have said
+concerning this Vision, that those separated Essences, if they chance to
+be in Bodies of perpetual Duration, as the Heavenly Bodies are, shall
+also remain perpetually, but if they be in a Body which is liable to
+Corruption (such an one as belongs to us reasonable Creatures) that then
+they must perish too, and vanish away, as appears from the Similitude of
+the Looking-glasses which I have us'd to explain it; because the Image
+there has no Duration of itself, but what depends upon the Duration of
+the Looking-glass; and if you break the Glass, the Image is most
+certainly destroy'd and vanishes. In answer to this I must tell you,
+that you have soon forgot the Bargain I made with you. For did not I
+tell you before that it was a narrow Field, and that we had but little
+room for Explication; and 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 Glasses, and the Forms which appear in them, are all of them
+things which are inseparable from Body, and which cannot subsist but by
+it and in it, and therefore the very Essences of them depend upon Body,
+and they perish together with it.
+
+§ 95. But as for the Divine Essences and Heroick Spirits, they are all
+free from Body and all its Adherents, and remov'd from them at the
+utmost distance, nor have they any Connection, or Dependance upon them.
+And the existing or not existing of Body is all one to them, for their
+sole Connection and Dependance is upon that ONE TRUE NECESSARY
+SELF-EXISTENT BEING, who is the first of them, and the Beginning of
+them, and the Cause of their Existence, and he perpetuates them and
+continues them for ever; nor do they want the Bodies, but the Bodies
+want them; for if they should perish, the Bodies would perish, because
+these Essences are the Principles of these Bodies. In like manner, as if
+a Privation of that ONE TRUE BEING could be suppos'd (far be it from
+him, for there is no God but him) all these Essences would be remov'd
+together with him, and the Bodies too, and all the sensible World,
+because all these have a mutual Connection.
+
+§ 96. Now, tho' the Sensible World follows the Divine World, as a Shadow
+does the Body, and the Divine World stands in no need of it, but is free
+from it, and independent of it, yet notwithstanding this, it is absurd
+to suppose a Possibility of its being annihilated, because it follows
+the Divine World: But the Corruption of this World consists in its being
+chang'd, not annihilated. And that glorious Book[27] spake, where there
+is no mention made 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 finishing his History, that I shall
+tell you, God willing. After his return to the sensible World, when he
+had been where we have told you, he loath'd this present Life, and most
+earnestly long'd for the Life to come; and he endeavour'd to return to
+the same State, by the same means he had sought it at first, till he
+attain'd to it with less trouble than he did at first, and continu'd in
+it the second time longer than at the first. Then he return'd to the
+Sensible World; and then again endeavour'd to recover his Station, which
+he found easier than at the first and second time, and that he continu'd
+in it longer; and thus it grew easier and easier, and his Continuance in
+it longer and longer, time after, time, till at last he could attain it
+when he pleas'd, and stay in it as long as he pleas'd. In this State he
+firmly kept himself, and never retir'd from it, but when the Necessities
+of his Body requir'd it, which he had brought into as narrow a Compass
+as was possible. And whilst he was thus exercis'd, he us'd to with that
+it would please God to deliver him altogether from this Body of his,
+which detain'd him from that State; that he might have nothing to do but
+to give himself up wholly to his Delight, and be freed from all that
+Torment with which he was afflicted, as often as he was forc'd to avert
+his Mind from that State, by attending on the Necessities of Nature. And
+thus he continu'd, till he was past the seventh Septenary of his Age;
+that is, till he was about fifty Years of Age, and then he happen'd to
+be acquainted with _Asâl_. The Narrative of which meeting of theirs, we
+shall now (God willing) relate.
+
+§ 98. They say that there was an Island not far from that 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
+_Asâl_, and the 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 Friendship with each other. Now
+among other Passages contain'd in the Law of that Sect, they sometimes
+made enquiry into these Words, wherein it treats of the Description of
+the most High and Glorious God, and. his Angels, and the Resurrection,
+and the Rewards and Punishments of a future State. Now _Asâl_ 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
+_Salâman_, he kept close to the literal Sense, and never troubled
+himself with such Interpretations, but refrain'd from such curious
+Examination and Speculation of things. However, notwithstanding this
+Difference, they both were constant in performing those Ceremonies
+requir'd, and in calling themselves to an account, and in opposing their
+Affections.
+
+§ 100. Now there were in this Law some Passages which seem'd to exhort
+Men to Retirement and a solitary Life, intimating that Happiness and
+Salvation were to be attain'd by it; and others which seem'd to
+encourage Men to Conversation, and the embracing Human Society. _Asâl_
+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. _Salâman,_ on the other side, applied himself to
+Conversation, and those Sayings of the Law which tended that way, went
+the farthest with him; because he had a natural Aversion to
+Contemplation, and nice sifting of things. And he thought that
+Conversation did drive away evil Thoughts, and banish'd that Diversity
+of Opinions which offer'd themselves to his Mind, and kept him from the
+Suggestions of evil Thoughts. In short, their Disagreement in this
+particular, was the occasion of their parting.
+
+§ 101. Now _Asâl_ 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 Ship to convey him thither, the rest he
+distributed among the poor people, and took his leave of his Friend
+_Salâman_, and went aboard. The Mariners transported him to the Island,
+and set him a-shore and left him. There he continu'd serving God, and
+magnifying him, and fancifying him, and meditating upon his glorious
+Names and Attributes, without any Interruption or Disturbance. And when
+he was hungry, he took what he had occasion for to satisfie his Hunger,
+of such Fruits as the Island afforded, or what he could hunt. And in
+this State he continu'd a while, in the mean time enjoying the greatest
+Pleasure imaginable, and the most entire Tranquillity of Mind, arising
+from the Converse and Communication which he had with his Lord; and
+every Day experiencing his Benefits and precious Gifts, and his bringing
+easily to his hand such things as he wanted, and were necessary for his
+Support, which confirm'd his Belief in him, and was a great Refreshment
+to him.
+
+§ 102. _Hai Ebn Yokdhan_, in the mean time, was wholly immers'd in his
+sublime Speculations, and never stirr'd out of his Cell but once a Week,
+to take such Provision as first came to hand. So that _Asâl_ did not
+light upon him at first, but walk'd round the Island, and compass'd the
+Extremities of it, without seeing any Man, or so much as the Footsteps
+of any: Upon which account his Joy was increas'd, and his Mind
+exceedingly pleas'd, in regard of his comparing that which he had
+propos'd to himself, namely, to lead the most retired Life that was
+possible.
+
+§ 103. At last it happen'd, one time that _Hai Ebn Yokdhan_ coming out
+to look for Provision in the the same place whither _Asâl_ was retired,
+they spy'd one another. _Asâl_, for his part, did not question but that
+it was some religious Person, who for the sake of a solitary Life, had
+retir'd into that Island, as he had done himself, and was afraid, lest
+if he should come up to him, and make himself known, it might spoil his
+Meditation, and hinder his attaining what he hop'd for. _Hai Ebn
+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 _Asâl_ 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. _Asâl_ 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
+_Asâl_ make so much haste, he retir'd a little and hid himself from him;
+so that _Asâl_ 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.
+
+       *       *       *       *       *
+
+[Illustration 7]
+
+       *       *       *       *       *
+
+§ 104. In the mean time _Hai Ebn Yokdhan_ stole upon him by degrees, and
+_Asâl_ took no notice of him, till he came so near as to hear him read
+and praise God, and observ'd his humble Behaviour, and his Weeping, and
+heard a pleasant Voice and distinct Words, such as he had never observ'd
+before in any kind of Animals; Then he look'd upon his Shape and
+Lineaments, and perceiv'd that he was of the same Form with himself, and
+was satisfied that the Coat he had on, was not a natural Skin, but an
+artificial Habit like his own. And when he observ'd the Decency of his
+humble Behaviour, and his Supplication and Weeping, he did not at all
+question but that he was one of those Essences which had the Knowledge
+of the TRUE ONE; and for that Reason he had a Desire to be acquainted
+with him, and to know what was the matter with him, and what caus'd this
+Weeping and Supplication. Whereupon he drew nearer to him, till _Asâl_
+perceiving it, betook himself to his Heels again, and _Hai Ebn
+Yokdhan_(answerably to his Vigour and Power both of Knowledge and Body,
+which God had bestow'd upon him) pursu'd him with all his Might, till at
+last he overtook him and seiz'd on him, and held him fast, so that he
+could not get away.
+
+§ 105. When _Asâl_ look'd upon him, and saw him cloath'd with the Skins
+of wild Beasts with the Hair on, and his own Hair so long as to cover a
+great part of his Body, and observ'd his great Swiftness and Strength,
+he was very much afraid of him, and began to pacifie him with stroaking
+him, and entreating him, but _Hai Ebn Yokdhan_ did not understand one
+word he said, nor knew any thing of his meaning, only he perceiv'd that
+he was afraid, and endeavour'd to allay his Fear with such Voices as he
+had learn'd of some of the Beasts, and stroak'd his Head, and both Sides
+of his Neck, and shew'd Kindness to him, and express'd a great deal of
+Gladness and Joy; till at last _Asâl_'s Fear was laid aside, and he knew
+that he meant him no harm.
+
+§ 106. Now _Asâl_ long before, out of his earnest Desire of searching
+into the meaning of Things, had studied most Languages, and was well
+skill'd in them. So he began to speak to _Hai Ebn Yokdhan_ in all the
+Languages which he understood, and ask him Questions concerning his way
+of Life, and took pains to make him understand him; but all in vain, for
+_Hai Ebn Yokdhan_ stood all the while wondring at what he heard, and did
+not know what was the meaning of it, only he perceiv'd that _Asâl_ was
+pleas'd, and well-affected towards him. And thus they stood wondring one
+at another.
+
+§ 107. Now _Asâl_ had by him some Remainder of the Provision which he
+had brought along with him, from the inhabited Island from whence he
+came; and he offer'd it to _Hai Ebn Yokdhan_, who did not know what to
+make on't, for he had never seen any such before. Then _Asâl_ eat some
+of it himself, and invited _Hai Ebn Yokdhan_ by Signs to eat too. But
+_Hai Ebn Yokdhan_ bethought himself of those Rules which he had
+prescrib'd to himself, as to matter of Diet; and not knowing the Nature
+of that which he offer'd him, nor whether it was lawful for him to
+partake of it or not, he refus'd it. _Asâl_ still continu'd urgent, and
+invited him kindly: Now _Hai Ebn Yokdhan_ had a great Desire to be
+acquainted with him, and was afraid that his continuing too stiff in his
+Refusal, might alienate his Affections from him; so he ventured upon it,
+and eat some. And when he had tasted of it, and lik'd it, he perceiv'd
+that he had done amiss, in breaking those Promises which he had made to
+himself concerning Diet. And he repented himself of what he had done,
+and had Thoughts of withdrawing himself from _Asâl_, and retreating to
+his former State of Contemplation.
+
+§ 108. But the _Vision_ did not easily appear to him at first, upon
+which he resolv'd to continue with _Asâl_ in the sensible World, till he
+had thoroughly satisfied himself concerning him, that so when he had no
+further Desire towards him, he might apply himself to his former
+Contemplations without any Interruption. Wherefore he applyed himself to
+the Society of _Asâl_, who perceiving that he could not speak, was
+secure of any Damage that might come to his Religion, by keeping Company
+with him; and besides, had Hopes of teaching him Speech, Knowledge and
+Religion, and by that means, of obtaining a great Reward, and near
+Approach to God. He began therefore to teach him how to speak; first, by
+shewing him particular Things, and pronouncing their Names, and
+repeating them often, and perswading him to speak them: which he did
+applying every Word to the Thing by it signified, till he had taught him
+all the _Nouns_, and so improv'd him by degrees, that he could speak in
+a very short time.
+
+§ 109. Then _Asâl_ began to enquire of him concerning his way of Living,
+and from whence he came into that Island? And _Hai Ebn Yokdhan_ told
+him, that he knew nothing of his own Original, nor any Father or Mother
+that he had, but only that _Roe_ which brought him up. Then he describ'd
+to him his manner of Living, from first to last, and by what degrees he
+advanc'd in Knowledge, till he attain'd the _Union with God_. When
+_Asâl_ heard him give an Account of those Truths, and those Essences
+which are separate from the Sensible World, and which have the Knowledge
+of that TRUE ONE, (whose Name be prais'd); and heard him give an account
+of the Essence of that TRUE ONE, and describe, as far as was possible,
+what he witness'd (when he had attain'd to that Union) of the Joys of
+those who are near united to God, and the Torments of those who are
+separated from him. He made no doubt but that all those things which are
+contain'd in the Law of God [_i.e._ the _Alcoran_] concerning his
+Command, his Angels, Books and Messengers, the Day of Judgment, Paradise
+and Hell, were Resemblances of what _Hai Ebn Yokdhan_ had seen; and the
+Eyes of his Understanding were open'd, and he found that the _Original_
+and the _Copy_[28] did exactly agree together. And the ways of Mystical
+Interpretation became easie to him, and there appeared nothing difficult
+to him in those Precepts which he had receiv'd, but all was clear; nor
+any thing shut up, but all was open; nor any thing profound, but all was
+plain. By this means his intellectual Faculty grew strong and vigorous,
+and he look'd upon _Hai Ebn Yokdhan_ with Admiration and Respect, and
+assur'd himself that he was one of the Saints of God, _which have no
+Fear upon them, neither shall they suffer Pain_. Upon which he address'd
+himself to wait upon him, and imitate him, and to follow his Direction
+in the Performance of such Works as he had occasion to make use of;
+namely, those legal ones which he had formerly learn'd from his own
+Sect.
+
+§ 110. Then _Hai Ebn Yokdhan_ began to enquire of him concerning his
+Condition and manner of living, and _Asâl_ gave him an account of the
+Island from whence he came, and what manner of People inhabited it, and
+what sort of Life they led before that religious Sect, which we
+mention'd, came among them, and how it was now, since the coming of that
+Sect. He also gave him an Account of what was deliver'd in the Law
+[_i.e. Alcoran_] relating to the Description of the Divine World,
+Paradise and Hell, and the Awakening and Resurrection of Mankind, and
+their gathering together to Judgment, and the Balance and the Way. All
+which things _Hai Ebn Yokdhan_ understood very well, and did not find
+any of them disagreeable to what he had seen, when in that noble
+Station; and he knew that he that had described these Things[29], and
+given an account of them, had given a true Account, and was a Messenger
+sent from his Lord; and he believ'd him, and affirm'd his Veracity, and
+bore Witness to his Message.
+
+§ 111. Then he began to ask him concerning the Precepts which the
+Messenger of God had deliver'd, and the Rites of Worship which he had
+ordain'd. And _Asâl_ told him of _Prayer, Alms, Fasting_ and
+_Pilgrimage,_ and such other External Observances, which he receiv'd and
+practis'd, and took upon himself, in Obedience to his Command, of whose
+Veracity he was very well allured. Only there were two things stuck in
+his Mind, which he wonder'd at, and could not comprehend wherein the
+Wisdom of them did consist. The one was, why this Messenger of God, in
+describing most things which relate to the Divine World, us'd to express
+them to Men by Parables or Similitudes, and wav'd a perspicuous
+Explication of them; by which occasion'd Men in a great Measure to fall
+into that Error of asserting a Corporeity in God, and believing Things
+of that _TRUE_ Being, from which he is absolutely free; and so in like
+manner, concerning, those Things which relate to the Rewards and
+Punishments of a Future State. The other was, why he went no farther
+than these Precepts and Rites of Worship, but gave Men leave to gather
+Riches, and allow'd them a Liberty as to matter of Food; by which means
+they employed themselves about vain Things, and turn'd away from the
+Truth, Whereas his Judgment was, that no Body ought to eat any thing,
+but only just to keep him alive; and as for Riches, He had no Opinion of
+them at all. And when he saw what was set down and prescrib'd in the
+Law, with Relation to Wealth, as Alms, and the Distribution of them, and
+Trading and Usury, Mulcts and Punishments; these things seem'd all very
+odd to him, and he judg'd them superfluous; and said, that if Men
+understood Things aright, they would lay aside all these vain Things,
+and follow the Truth, and content themselves without any thing of all
+this; and that no Man would challenge such a Propriety in Riches, as to
+have Alms ask'd of him, or to cause his Hands to be cut off, who privily
+stole them; or their lives to be taken away, who had openly robb'd him.
+
+§ 112. Now that which prompted him to this Persuasion, was this, that he
+thought all Men were indu'd with an ingenuous Temper, and penetrating
+Understanding, and a Mind constant to itself; and was not aware how
+blockish and stupid they were, how ill-advis'd, and inconstant in their
+Resolutions; insomuch, that they are like Brute Beasts, nay, more apt to
+wander out of the way. Since therefore he was greatly affected with Pity
+towards Mankind, and desir'd that he might be an Instrument of their
+Salvation; a Resolution came into his Mind of going over to them, to
+declare and lay before them the Truth. This Intention of his he
+communicated to his Friend _Asâl_ and ask'd him if there could possibly
+be any way contriv'd to come at them.
+
+§ 113. But _Asâl_ told him what sort of People they were, and how far
+from an ingenuous Temper, and how averse from obeying the Commands of
+God; but he had no Notion of that, but still his Mind was intent upon
+that which he hop'd to compass: And _Asâl_ desir'd that it would please
+God, by his means, to direct some of his Acquaintance which were of a
+more pliable Temper than the rest, and had more Sincerity in them, into
+the right way. So then he was ready to further the Design and Endeavour
+of _Hai Ebn Yokdhan_. Upon which they resolved to keep close to the Sea
+Shore, without stirring from it either Day or Night, till God should
+please to afford them an Opportunity of crossing the Sea. And all the
+while they were intent upon this, they continu'd praying to God to
+direct them in this their Business, and bring it to an happy Issue.
+
+§ 114. At last, as God (whose Name be prais'd) would have it, it
+happen'd, that a Ship which had lost her Course, was driven by the Wind
+and Water upon the Shore of that Island; and as it drew nearer to Land,
+they who were in it, seeing two Men upon the Shore, made towards them.
+Then _Asâl_ spoke to them, and desir'd them to carry him and his
+Companion along with them in the Ship; to which they contented, and took
+them into the Ship, and it pleas'd God to send them a fair Wind, which,
+in a short time, carried them to the Isle which they desir'd. There they
+landed, and went into the City; and _Asâl_'s Friends came all about him,
+and he gave 'em an account of _Hai Ebn Yokdhan,_ and his manner of
+living; so that People flock'd to him from every side, and admir'd and
+reverenc'd him. Then _Asâl_ told him that this Sect was superiour to all
+other sorts of Men in Knowledge and Sagacity; and that if he could not
+work upon them, there were much lesser Hopes of doing any Good upon the
+Vulgar.
+
+§ 115. Now _Salâman_ (_Asâl_'s Friend, who we told you chose
+Conversation, rather than Solitude and Retirement, which he judg'd
+unlawful) was Prince and Sovereign of this Island. So _Hai Ebn Yokdhan_
+began to teach them, and explain the Mysteries of Wisdom to them; but so
+soon as e'er he began to raise his Discourse above External Things a
+little, and to inculcate that, the contrary whereof had been settled,
+and deeply rooted in their Minds; they began to withdraw themselves from
+him, and their Minds had an Abhorrence for what he spake. And though
+they carried themselves civilly to him, both because he was a Stranger,
+and out of the Observance which they thought due to their Friend _Asâl_,
+yet they were angry with him inwardly in their Hearts. However, he
+continu'd reasoning with them mildly Night and Day, and teaching them
+the TRUTH, both in Private and Publick, which only increas'd their
+Hatred towards him, and made them avoid his Company, though otherwise
+they were Lovers of Goodness, and desirous of Truth. However, through
+the Defect of their Nature, they did not search for it after the right
+manner, nor apprehend it as they should do; but sought the Knowledge of
+it after the common way, like the rest of the World. So that he
+despaired of doing any Good upon them, and all his Hopes of amending
+them were defeated, because they were not willing to receive what he
+taught them.
+
+§ 116. And afterwards, taking a View of the several Ranks and Orders of
+Men, he perceiv'd that every sort of them plac'd their Delight in those
+Things which they possess'd at present, and that their Appetites were
+their God, and that they lost themselves in gathering up the little
+Things of this World; and that the Desire of getting more, kept them
+employ'd till they came to their Graves; and that all good Counsel was
+lost upon them; and that disputing with them had only this Effect, that
+it made them the more obstinate. And as for Wisdom, there was no way for
+them to attain it, neither had they any Share in it. _For Folly has
+over-whelmed them, and, what they have sought after, has covered their
+Hearts like Raft; God has sealed up their Hearts and their Ears, and
+their Eyes are dim, and they shall have sore Punishment_.[30]
+
+§ 117. When therefore he saw them compass'd about with the Curtains of
+Punishment, and cover'd with the Darkness of the Veil; and that all of
+them (a few only excepted) minded their Religion no otherwise, but with
+regard to this present World; and cast the Observance of religious
+Performances behind their Backs, notwithstanding the Easiness of them,
+and sold them for a small Price; and that their Merchandize and Trading
+diverted them from thinking upon God, so that they had no fear of _that
+Day in which both their Hearts and Eyes shall be turn'd round_[31]; he
+was fully satisfied, that it was to no purpose to speak to them plainly,
+neither that it was expedient any Works should be enjoin'd them beyond
+this Measure; and that the greatest Benefit which accru'd to the common
+sort of Men by the Law, was wholly plac'd in Relation to Things of this
+World, _viz_. that they might be in a comfortable way of Living, and
+that no Man might invade another's Property; and that there was but here
+and there one that attain'd to Happiness hereafter; namely, such an one
+as made it his Business in this World to provide for another, and took
+due care about it, and was a Believer: But that Hell was the Place for
+him that err'd from the Truth, and preferr'd the Life of this present
+World before it. And what Labour can be greater, or what Misery more
+compleat than his, who works, if you observe, from the time he awakes,
+till he goes to sleep again, you will find that he does nothing but what
+tends to the attaining of some one or other of these vile sensible
+Things; namely, either Riches, to heap them up; or Pleasure, which he
+may take; or Lust, which he may satisfie; or Revenge, whereby he may
+pacifie his Mind; or Power, to defend himself; or some outward Work
+commanded by the Law, whereof he may make a vain-glorious Shew; or
+whereby he may save his own Neck? _Now all these things are Darkness
+upon Darkness in the Depth of the Sea, neither is there any of you that
+doth not enter in thither, for such is the unchangeable Decree of the
+Lord_.[32]
+
+§ 118. And when he understood the Condition of Mankind, and that the
+greatest part of them were like Brute Beasts, he knew that all Wisdom,
+Direction and good Success, consisted in what the Messengers of God had
+spoken, and the Law deliver'd; and that there was no other way besides
+this, and that there could be nothing added to it; and that there were
+Men appointed to every Work, and that every one was best capable of
+doing that unto which he was appointed by Nature. That this was God's
+way of dealing with those which were gone before, and that there is no
+Change in his way. Whereupon returning to _Salâman_ and his Friends, he
+begg'd their Pardon for what he had said to them, and desir'd to be
+excus'd, and told them that he was of the same Opinion with them, and
+went on in the same way, and persuaded them to stick firmly to their
+Resolution of keeping within the Bounds of the Law, and the Performance
+of the External Rites, and that they should not much dive into the
+Things that did not concern them: and that in doubtful Things they
+should give Credit, and yield their Assent readily; and that they should
+abstain from novel Opinions, and from their Appetites, and follow the
+Examples of their pious Ancestors, and forsake Novelties, and that they
+should avoid that neglect of religious Performances which was seen in
+the vulgar sort of Men, and the Love of the World, which he principally
+caution'd them against. For both he and his Friend _Asâl_ knew that this
+tractable, but defective sort of Men, had no other way in the World to
+escape, but only by this means; and that if they should be rais'd above
+this to curious Speculations, it would be worse with them, and they
+would not be able to attain to the Degree of the Blessed, but would
+fluctuate and be toss'd up and down, and make a bad End. But on the
+contrary, if they continu'd in that State in which they were till Death
+overtook them, they should be happy, and stand on the right Hand: But as
+for those that out-went them, they should also take place of them, and
+that they should be the next.
+
+§ 119. So they took their leave and left them, and sought for an
+Opportunity of returning to their Island, till it pleas'd God to help
+them to a Convenience of passing. And _Hal Ebn Yokdhan_ endeavour'd to
+attain to his lofty Station, by the same means he had sought it at
+first, till he recover'd it; and _Asâl_ followed his Steps, till he came
+near him, or wanted but very little of it; and thus they continued
+serving God in this Island till they died.
+
+§ 120. And this is that (God assist thee and us by his Spirit) which we
+have receiv'd of the History of _Hai Ebn Yokdhan, Asâl_ and _Salâman_;
+which comprehends such Choice of Words, as are not found in any other
+Book, nor heard in common Discourse. And it is a piece of hidden
+Knowledge which none can receive, but those which have the Knowledge of
+God, nor can any be ignorant of it, but those which have not. Now we
+have taken a contrary Method to our pious Ancestors, as to their
+Reservedness in this Matter, and Sparingness of Speech. And the Reason
+which did the more easily persuade me to divulge this Secret, and tear
+the Veil, was, because of the corrupt Notions which some Pretenders to
+Philosophy in our Age have broach'd and scatter'd, so that they are
+diffus'd through several Countries, and the Mischief which arises from
+thence is become Epidemical. Fearing therefore lest those weak ones, who
+reject the Tradition of the Prophets (of Blessed Memory) and make choice
+of that which is delivered them by Fools, should imagine that these
+Opinions are that Secret, which ought to be with-held from those who are
+not worthy or capable of it, and so their Desire and Study of these
+Opinions should be increas'd. I have thought good to give them a Glimpse
+of this Secret of Secrets, that I might draw them into the right Way,
+and avert them from this other. Nevertheless, I have not so delivered
+the Secrets which are comprehended in these few Leaves, as to leave them
+without a thin Veil or Cover over them, which will be easily rent by
+those who are worthy of it; but will be so thick to him, that is
+unworthy to pass beyond it, that he shall not be able to get through it.
+And I desire of those my Brethren who shall see this Discourse, that
+they would excuse me for being so easily induc'd to explain it, and so
+free in the Description of it; seeing I had not done so, if I had not
+been elevated to such Heights, as transcend the Reach of Humane Sight.
+And I was willing to express it in easie Terms, that I might dispose
+Men, and raise a Desire in them to enter into the right Way. And I beg
+of God Pardon and Forgiveness, and that he would please to bring us to
+the true and certain Knowledge of himself, for he is gracious and
+liberal of his Favours. _Peace be to thee, my Brother, whose Promotion
+is decreed, and, the Mercy find Blessing of God be upon thee_,
+
+     _Praise, be to God alone_.
+
+_The End_.
+
+
+FOOTNOTES:
+
+[Footnote 18: p .14. Sect. 6. Those who affirm that _Hai Ebn Yokdhan_
+was produced in that Island without Father or Mother--_The having our
+Philosopher hatch'd after this manner, is a contrivance of_ Avicen's,
+_who wrote this Story first, and from whom our Author has taken a great
+part of it. He was of Opinion that such a Formation was possible; tho'
+there having never been any such thing, is a sufficient Demonstration of
+the Impossibility of it; for since the Creation of the World the
+Celestial Bodies have had time enough to exert the utmost of their
+Power, and shed their Influence in order to such a Production, which
+they having never so much as attempted yet, amongst all the variety of
+their Operations, plainly shew us that it is not in their power. But we
+must give Philosophers leave sometimes to go beyond Demonstration. 'Tis
+observable, that our Author says nothing of the matter, but leaves it as
+he found it_.]
+
+[Footnote 19: God made Man after his own Image--_These Words are quoted
+by our Author for the Words of_ Mahomet, _though they do indeed Belong
+to_ Moses, _but we must know that_ Mahomet _was well acquainted with the
+Jews from whom he learned not only some Expressions us'd in the Bible,
+but a great part of the History of it; which he has mangled and crowded,
+after a confus'd manner, into his_ Alcoran.]
+
+[Footnote 20: Alcoran, _Chap. Alkesas_.]
+
+[Footnote 21: _Our Philosophers imitating the Heavenly Bodies in their
+Circular Motion, would seem indeed extreamly ridiculous, but that we are
+to consider that the Mahometans have a superstitious Custom of going
+several times round the Cave of_ Meccah, _when they go thither on
+Pilgrimage, and look upon it as a very necessary part of their Duty. Now
+our Author having resolved to bring his Philosopher as far at least as
+was possible for one in his Circumstances, in the Knowledge and Practice
+of all those things which the Mahometans account necessary, would not
+let him be ignorant of this Practice of moving round; but has brought it
+under this second sort of Imitation of the Heavenly Bodies. Now tho' our
+Philosopher may be excus'd for not going to the Temple at_ Meccah, _yet
+so great stress is laid upon it by the Mahometans, that_ Alhosain Al
+Hallâgi Ben Mansour, _was, in the 309th Year of the_ Hegira _(of
+Christ_921) _condemn'd to dye by the_ Vizier Alhumed, _who pronounc'd
+Sentence upon him, having first advis'd with the Imaums and Doctors, for
+having asserted, that in case a Man had A Desire to go on Pilgrimage to_
+Meccah, _and could not; it would be sufficient, if he set apart any
+clean Room of his House for that purpose, and went round about it, and
+perform'd in it at the same time when the Pilgrims are at_ Meccah, _the
+same things which they do there, and then fed and cloath'd_ 30 _Orphans,
+and gave to each of them seven pieces of Silver. For which Heterodox
+Position he receiv'd a thousand Stripes, without so much as sighing or
+groaning, and had first one Hand cut off, and then both his Feet, and
+then the other Hand, then he was kill'd and burnt, and his Ashes thrown
+into the_ River Tigris, _and his Head set upon a Pole in the City of_
+Bagdad. _See_ Abulpharagius. p. 287.]
+
+[Footnote 22: _Alcoran_.]
+
+[Footnote 23: _Because Words borrowed from and us'd about sensible and
+material Things, would lead Men into Mistakes, when us'd to explain
+things Spiritual, if they be taken in a literal Sense_. See § 85.]
+
+[Footnote 24: _The Author means_, the nearest Approach to God.]
+
+[Footnote 25: _As the Author his in the three foregoing Sections
+describ'd the Condition of those glorified Spirits, who continually
+enjoy the Beatifick Vision; so in this he describes the miserable State
+of those who are deprived of it,_ i.e. _the Damn'd_.]
+
+[Footnote 26: _I have omitted the following Passage, because I could not
+well tell how to make it intelligible; the meaning of it in gross, is
+still to express the miserable Condition, and horrible Confusion of
+those Spirits which are separated from the_ Vision of God. _However, I
+shall set it down in_ Latin _out of Mr_. Pocock's _Translation_. Et
+ferris discindi inter repellendum & attrabendum; vidit etiam hic alias
+Essentias, prćter istas, quć cruciabantur, quć apparebant & deinde
+evanescebant, & connexć erant & cum dissolvebantur; & hic se cohibuit
+illasque benč perpendit & vidit ingentes terrores, & negotia magna, &
+turbam occupatam, & operationem, efficacem, & complanationem, &
+inflationem, & productionem, & destructionem. _The particulars of this
+Passage, would be best explain'd by the Commentators upon the_ Alcoran,
+_which I have no Opportunity of consulting_.]
+
+[Footnote 27: Alcoran, _Chap._ 81, _and_ 101.]
+
+[Footnote 28: _The Arabick Words_, Watathâbaka indaho' 'Imekoůl
+w'almenkoůl _signify_, And that which was understood agreed with that
+which was copied. _But because that way of expressing it is obscure, I
+have chose rather to leave the Arabick Word, and express the Sense,
+which is this_. Hai Ebn Yokdhan, _having no Advantages of Education, had
+acquir'd all his Knowledge by singular Industry and Application, till at
+last he attain'd to the Vision of God himself, by which means he saw all
+things relating to a future State_, viz. _by beholding in God the
+Architypal Ideas, of which all things created, and whatsoever is
+reveal'd to us, are suppos'd to be Copies. Now_ Asâl, _by conversing
+with him, found, that the_ Mekoul, _i.e. what_ Hai Ebn Yokdhan _saw by
+this sort of Speculation; and the_ Menkoul, _i.e. what_ Asâl _had
+learn'd out of the_ Alcoran, _and the Tradition of the Prophets_, did
+exactly answer one the other, as a Copy does its Original.]
+
+[Footnote 29: _Mahomet_.]
+
+[Footnote 30: _Alcoran, Chap_. 2 and 83.]
+
+[Footnote 31: _This is an Expression taken out of the_ Alcoran, _and is
+design'd to express the Confusion which the Wicked shall be in at the
+Day of Judgment_.]
+
+[Footnote 32: _Alcoran, Chap._ 24 and 19.]
+
+
+       *       *       *       *       *
+
+
+APPENDIX.
+
+In which the
+
+AUTHOR'S NOTION concerning the Possibility
+of a Man's attaining to the true Knowledge
+of GOD, and Things necessary to Salvation,
+without the Use of external Means, is
+briefly consider'd.
+
+By SIMON OCKLEY, M.A. _Vicar of_ Swanesey _in_ Cambridgshire.
+
+_LONDON_, Printed in the Year, 1708.
+
+
+       *       *       *       *       *
+
+[Illustration 8]
+
+       *       *       *       *       *
+
+THE CONTENTS
+
+     § 1, 2. _The Occasion and Design of this Discourse_. § 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 positive Will of God_. § 8. _And, consequently the_ Vision
+     of God, _or beholding the Divine Being, which is superior to
+     Prophesying, cannot be so attain'd._ § 9. _That it was never
+     mention'd as attainable, nor the Search of it recommended by the
+     Prophet_ Moses, § 10. _Nor any other Prophets that succeeded him_.
+     § 11. _What was not enjoyed in the early Times of Christianity,
+     when the Gifts of the Spirit were more plentifully poured out,
+     cannot be expected now._ § 12. _But such 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 enjoyed by devout Persons in the first times
+     of the Gospel; which is prov'd from the Example of the_ Eunuch. §
+     14. _And_ Cornelius. § 15. _The whole Tenour of the Apostles
+     Doctrine forbids us to expect the_ Vision of God _in this Life._ §
+     16. _From all which is inferr'd, that those Scriptures, which speak
+     of the plentiful Effusion of the Spirit in the Gospel Times, are
+     misunderstood by Enthusiasts_. § 17. _Why we are not to expect
+     Prophets now_. § 18. _If these things be denied to Christians, they
+     are not to be found amongst_ Heathens _or_ Mahometans. § 19, 20,
+     21, _The Enthusiasm of our Author and others censured_ § 23.
+     _Conclusion_.
+
+       *       *       *       *       *
+
+
+_APPENDIX, &c_.
+
+
+§ 1. Tho' the preceeding History, upon the account of the lively Image
+and Representation which it gives of unspotted Virtue, unfeigned Love of
+God, and Contempt of the Things of this Life, does very well deserve to
+be read: So, as it contains several things co-incident with the Errors
+of some Enthusiasts of these present Times, it deserves to be
+consider'd. Upon which Account, I had no sooner suffer'd my self to be
+perswaded to undertake the Translation of this Book, than I determin'd
+to subjoin some Reflections upon such part of it as seem'd to me most
+worthy of Consideration. Lest otherwise, that Book, which was by me
+design'd for the Innocent, and not altogether unprofitable Diversion of
+the Reader, might accidentally prove a means of leading some into Error,
+who are not capable of judging aright; and of confirming others in their
+Mistakes, who, through their own Weakness, or the Prejudice of a bad
+Education, have the Misfortune to be led out of the 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 _Philosophy_ and
+_Divinity_: And it was impossible it should be otherwise, the one being
+altogether _Aristotelian_, the other _Mahometan._ I shall pass over the
+greatest part of them, as not being likely to do any harm; and confine
+my self chiefly to the Examination of this Fundamental Error of my
+Author, _viz_, _That God has given such a Power or Faculty to Man,
+whereby he may, without any external Means, attain to the Knowledge of
+all things necessary to Salvation, and even to the Beatifick Vision it
+self, whilst in this State_[33]: In doing which I shall still have
+regard to the Errors receiv'd concerning these things in the present
+Age.
+
+§ 3. In order to this I shall examine the Ways and Means by which the
+People of God in all Ages, came to the Understanding of his Will. Now
+'tis evident, from the absurd Notions which the ancient Heathens had of
+the Deity, and their Idolatry, that Mankind was so far degenerated and
+deprav'd, that they had lost the true Knowledge of God, and of his
+Attributes, and consequently were ignorant of their Duty towards him;
+for which reason, God was pleas'd, out of his infinite Love and Mercy
+towards Mankind, to send at sundry times _Prophets_; that is, Men who
+were inspir'd by the _Holy Spirit_, and had the Will of God
+_immediately_ reveal'd to them; to the end that they might instruct
+others how to serve him (the ancient Tradition receiv'd from our first
+Parents, and those good Men which succeeded them, being now almost worn
+out, and over-grown by the increasing Wickedness of the World) and
+thereby avoid those Judgments which would otherwise infallibly overtake
+them, if they continu'd in Impenitence and Disobedience.
+
+§ 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
+consisted in the Manner of their receiving of it, not in the Things
+receiv'd, which were the same both to the _Prophets_ and the _People_.
+Only the _Prophets_ receiv'd it _immediately_, but not the _People_: for
+then consequently 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 to the Prophet _Moses_; what was deliver'd to him, was
+committed to the Care of the Priests, of whom both King and People were
+oblig'd to learn their Duty. Deut. xvii. 18. _And it shall be when he
+sitteth upon the Throne of his Kingdom, that he shall write him a Copy
+of this Law in a Book, out of that which is before the Priests the
+Levites, and it shall be with him, and, he shall 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 them_. And Malachi
+xi. 7. _The Priests Lips should preserve Knowledge, and they should seek
+the Law at his Mouth, for he is the Messenger of the Lord of Hosts_. So
+that they were not to seek after any other more perfect manner of
+Worship, than what was deliver'd in that Book, nor to expect that those
+Truths or Precepts which were contained in it, should be reveal'd to
+them anew, either by any Prophet living in their time, or by _immediate
+Revelation_; but to draw all their Instructions from the aforesaid
+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 assur'd of its
+Sufficiency, till the _Messias_, who was to compleat it should come; and
+their never bidding the People to look for any other way of teaching
+than what was to be had from that Book, and the Mouth of the Priests,
+proves evidently that they knew those means to be sufficient.
+
+§ 6. Thus we have seen 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 Prophesying and wherein it did consist. Now it is most
+certain that the Faculty of Prophesying cannot be attain'd by any
+Application or Improvement of our Abilities whatsoever, but depends
+wholly and entirely upon the positive Will of God, who upon important
+and weighty Occasions, in his own due time, and to such Persons as seem
+best in his infinite Wisdom, does send such as he is pleas'd to set
+apart and qualifie for that Service, by the Inspiration of his Holy
+Spirit. _For Prophecy came not in old time by the Will of Man; but holy
+Men of God spake as they were moved by the Holy Ghost_[34]. It must not
+denyed, but that a sober, righteous and godly Life, a Heavenly
+Conversation, and the keeping our selves pure both in Body and Spirit,
+are excellent Means to invite the Holy Spirit to dwell in and abide with
+us. And this is agreeable to right Notions of the Purity of God, and his
+Love of that which is Good, and Abhorrence of that which is Evil: It is
+confirmed by right Reason, the Testimony of ancient Churches and Holy
+Scripture it self. But then the Question is, How does God dwell in those
+that are his? Certainly, not so as to make Prophets of them, but to
+strengthen them in their Holy Resolutions, and enable them to perform
+such Things as tend most to his Glory, and their own Salvation. And upon
+a due Examination, we shall find that this is all which the greatest
+number by far of Godly Men ever attain'd; who notwithstanding must by no
+means be accus'd of Slothfulness in not approving their Talent, nor of
+being wanting in their Endeavours to make the nearest Approaches to God
+that they were capable of.
+
+§ 7. This will appear further, if we consider that those means which
+were us'd by Holy Persons 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 question to be
+made, but that there were several others so dedicated, which did never
+prophesy.
+
+Tho' _Daniel_ was heard _from the first day that he did set his Heart to
+understand, and to chasten himself before God_[35], and had an Angel
+sent to him with a Revelation, yet cannot that disciplining of himself
+be in any wise accounted a Cause of that Revelation; for if it were, the
+same Method would produce the same Effect in another Man. And tho' there
+were particular Advantages in being a Member of the College of
+_Prophets_; as the Prophet _Amos_[36] intimates, where he says, _I was
+no Prophet, nor A Prophet's Son_ (which must be interpreted _The Scholar
+of a Prophet_, for the Scholars of the Prophets are always call'd _Sons
+of the Prophets_ in Scripture) yet none of these Means were sufficient
+to help Men to the Gift of Prophecy. The pious Parents thought it a very
+good way of improving 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 Prophets; and accordingly they waited upon them, went
+on Errands and did their Service; at the same time enjoying the great
+Advantage of their Example and Discourse. And according to their
+Example, even after Prophesy was ceas'd among the _Jews_, the eminent
+Men and chief Doctors of the Law had their Scholars and Disciples, more
+or fewer, according to the Credit and Esteem of the Matter. So that our
+Blessed Saviour's chusing his twelve Disciples, was no new thing among
+the _Jews_, but had been practis'd all along, since those Schools of the
+Prophets. But never did any one imagine, that these means of Discipline,
+or any other, were Steps to the attaining the Gift of Prophecy, which
+always depended, not upon Mens Acquirements or Improvements in that
+which is good, but upon the _positive Will of God_.
+
+§ 8. Now, if, as appears from what is already said, God has not afforded
+to Man, any Means whereby he can attain to the more inferior Degree of
+Prophecy, which consists in having only some part of his Will reveal'd;
+and that not constantly or habitually, but as occasion serves: How vain
+and fond is it then for any one to imagine that he has given him a
+Capacity of enjoying his Presence as he is, and of seeing all things in
+him?[37] Which is as much above the Attainments of the greatest
+Prophets, as theirs is above the weakest of Men. For if we consider we
+shall find that the Prophets Business consisted in delivering a
+particular Message to one or more; the Contents of which sometimes they
+receiv'd by Day[38], which sort of Vision is call'd _Machazeh_, or,
+_Mareeh_, or else by Night in a Dream, and this was call'd _Hhalôm, a
+Dream_, or _Hezyon Hallaiyelah, a Nocturnal Vision_. But what is either
+or both these to the Intuition of the Divine Presence? There is as much
+Difference, as there is between a great Courtier and a Favourite, who
+when he pleases, enjoys the Presence of his Prince, and one who is now
+and then sent by him on an Errand. And yet to such a degree of
+Enthusiasm have some gone, as our Author here in particular, and several
+more of the same strain in those former Ages, and the _Quietists_ and
+other _Mysticks_ and Enthusiasts in our times, that nothing will down
+with him less than the Intuition of the Divine-Being, and they despise
+_Meditation_[39], as a mean thing, and too much below one that aspires
+to Perfection. And this, it seems, is attainable by Application and
+continued Exercise; whereby they have at once set all Mankind in a
+Capacity of out-doing infinitely the ancient Prophets, who if they had
+known any thing of this way, certainly would not have been so sparing of
+it in their Writings, especially when their Business 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 safely
+conclude, that they had no such Notion; and yet it must not be in the
+least doubted, but that they were throughly acquainted with the Will of
+God, and knew more of his secret Counsel than any other Men in the World
+whatsoever.
+
+§ 9. It must needs be acknowledg'd by us Christians, as well as by the
+Jews, that _Moses_ was, without Controversie, the the greatest Prophet
+that ever appear'd upon Earth before our Saviour's time, and had the
+most frequent and greatest Revelations of the Divine Will. For tho' it
+was a singular Favour which God vouchsafed the other Prophets, in
+communicating to them some of the Secrets of his Purposes; yet _Moses_
+was the Man whom God chose to be the Instrument of the Deliverance of
+his People _Israel_, by such 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 Messenger to his People in some few
+Particulars, but the immediate Receiver of that Law, and all the
+Oeconomy, both Ecclesiastical and Civil, by which God's People were to
+be governed without any Addition or Diminution, so many hundred Years,
+till the Coming of the promised _Messias_. 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 Vision, and will speak unto him in a
+Dream. My Servant Moses is not so, who is faithful in all mine House.
+With him will I speak mouth to mouth, even apparently, and not in dark
+Speeches, and the Similitude of the Lord shall he behold_. Now _Moses_
+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 most
+certainly he did. But how? Why, he commands the People thus, _Deut_. vi.
+17. _You shall diligently keep the Commandments of the Lord your God,
+and his Testimonies and his Statutes which he hath commanded thee_;
+which were, no doubt, the very same which he had received upon Mount
+_Sinai_. Nor did this Holy Man, this _faithful Servant in God's House_,
+ever recommend, or so much as hint any such Service of God, as is
+dream'd of by our _Mysticks,_ or give the least 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 _Moses_ himself,
+and Multitudes of others after him, were Heavenly-minded Men, and did
+that which was acceptable 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 such refin'd way of Worship; but constantly blam'd the People for
+not observing the Law of _Moses_, and neglecting the Statutes and
+Ordinances which he had left them. And the Sum of their Prophecies
+consists, either in Exhorting, Reproving, Promising or Threatning, and
+some Hints of the _Messias_. But not one Syllable concerning any such
+abstracted Worship, nor any Mention made of Mens attaining the
+_Beatifick Vision_. Notwithstanding which, there have been, and still
+are, a great many deluded Souls, who imagine that the warm Conceptions
+of distemper'd Brains, are a great Measure of that Holy Spirit by which
+the old Prophets spake; and pretend to such a Familiarity and intimate
+Conversation with God; such an entire Communication and Intercourse,
+that they might, if what they said were true, seem to be glorified
+Spirits, rather than _Prophets_, subject to the like Infirmities with
+other Men; and to have left the Church Militant to take their place in
+the Triumphant. Not considering, that all this is only a pleasing sort
+of an Amusement, a Fool's Paradise, and grounded upon no better Reason
+or Foundation, than the Man that was distracted had to fancy himself an
+Emperor, and all that came about him his Subjects. These Men do not
+consider that we live in such an Age of the World, as we are not to
+expect such extraordinary Effusions of the Spirit: All that we can
+reasonably expect, or that God has promis'd, is, to give his Holy Spirit
+to those that ask it of him; that is, so to guide them by his gracious
+Assistance, as 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 aspiring to _Immediate Revelation,
+Prophecy_, obtaining the _Vision of God_, and such 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 considering
+the vast Distance of Time since the first planting of the Christian
+Religion to this present Age, we might have been improved to a Degree of
+Prophecy. For _Arts_ and _Sciences_ receive their Beginnings from very
+small Hints at first, and are afterwards improved proportionally 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 case is vastly different in Religion, which is always
+best and purest at its first setting out. And there is a very good
+Reason to be given, why it should be so; for after the first Covenant
+made by God with Mankind in the Person of _Adam_: every other
+Dispensation has found Men under a State of Corruption, and in the
+actual Possession of Errors, diametrically opposite to those Truths
+which it came to instruct them in; and therefore it was requisite that
+the means to remove these at first, should bear Proportion with the
+Difficulties they were to encounter. Upon which account, at the
+Beginning of any new Dispensation, those Persons whom God was pleas'd to
+employ to publish it to Mankind, have been endu'd with more Zeal and
+greater Abilities, than the Professors of the same Religion in after
+Ages. And as no Person can doubt, but that the Jewish Religion was much
+more perfect in the Days of _Moses_, and those which immediately
+succeeded him, than in after Times, when it was obscur'd and mudded by
+Pharisaical Inventions and Traditions: So must it also be confess'd,
+that the Christian Religion was much more perfect in the Days of the
+Apostles, and the Ages immediately succeeding them, than since it has
+been obscur'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 confess'd by the Practice of most contending Parties amongst
+the Professors of Christianity; who constantly make their Appeals to the
+earliest Writers of the Primitive Christian Church, and use all means to
+bring them over to their own Side; which is an evident Concession that
+they value their Authority, and look upon them as the most competent
+Judges of their Controversies. Now, if I shall make it appear, that
+there was no such thing as is contended for by our Enthusiasts, in those
+early Times, when the Holy Spirit must be confess'd on all hands to be
+more plentifully pour'd out than in the succeeding Ages; I hope it will
+appear evidently to any unprejudic'd Person, that it is not at all to be
+expected under the Christian Dispensation.
+
+§ 12. To begin therefore with our Blessed Saviour himself. It is evident
+that he never recommended any such way of worshipping God, as is
+contended for by the _Mysticks_, nor promised to reward the most sincere
+of his Followers with the _Vision of God_ whilst in this State. As for
+his own Life, which is certainly the most perfect Pattern, it was
+_Active_ to the greatest Degree; and bating some times of Retirement, to
+pray or the like, was wholly spent in Conversation, and doing Good to
+others. Then as to the Substance of his Doctrine, it consisted in
+acquainting the _Jews_ that he himself was the _Messias_, whose Coming
+was so long ago, and so often foretold by the Ancient Prophets. He also
+acquainted them with the Nature of his Office and Mediatorship, and
+shew'd them how mightily they were mistaken in their Interpretations 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 Liberty of the Sons of God. He taught them to
+abandon all ungodly Lusts, and to set their Hearts upon Things above;
+assuring them, that if they continu'd in his Love, they should be
+rewarded with everlasting Happiness. And lest his Disciples,and those
+Churches which should be planted by their Ministry, should be destitute
+of necessary Encouragement and Assistance, he assures them, in most
+endearing Terms, of his Love towards and Care over them, and promises
+speedily to send them _the Comforter, the Spirit of Truth_[40], which
+should not only assure them of his own, and the Father's Love towards
+them, but also enable them to work such Miracles as should be sufficient
+to confirm the Truth of their Mission. But no where promises the
+Enjoyment of the _Beatifick Vision_ here; but bid them to expect their
+Reward hereafter; assuring them, that _whither he went they could not
+follow him now, but should follow him afterwards_[41], and _that he went
+to prepare a place for them_. Nor did he even mention his having
+purchas'd for Mankind such a Privilege, 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 says, _No Man cometh to the
+father but by me_[42]; now certainly the way to come to Christ, is to
+believe in him; which, according to the Apostle S. _Paul_, presupposes,
+hearing him preach'd.
+
+§ 13, And as our Blessed Saviour did never promise to reward the
+Endeavours of sincere Persons, with such a Power whereby they might
+attain, without any External Means, all Things necessary to Salvation,
+much less the Intuition, or beholding the Divine Presence whilst in this
+Life; so neither do we find that they either expected or enjoy'd it. The
+Method of God in teaching his People, was still the same as it ever had
+been, _viz_. by revealing his Will to some few, in order to the having
+it communicated by their Ministry to others. And I desire any one that
+thinks otherwise, to produce me one single Instance of any Person that
+came to the true Knowledge of God, and the necessary means of Salvation,
+but by this way. The contrary is evident from the Example of the
+_Eunuch_ (_Acts_ viii.) who was a devout Person, and well dispos'd; and
+we find his Zeal and Sincerity rewarded by God's sending to him a proper
+Person to instruct him.
+
+§ 14. Which is still further confirmed by the Example of
+_Cornelius_(Acts x.) who being _a devout Man, and one that fear'd God
+with all his House, and gave much Alms to the People, and pray'd to God
+always_, was so far accepted by God, that he was graciously pleas'd to
+provide Means for his further Instruction in his Duty, and sent _Peter_
+to instruct him. Whereby he has plainly pointed out to us the way by
+which he would have us seek for the Knowledge of him, _viz_. by applying
+our selves to such as he has appointed to teach his People. Accordingly
+we find that _Cornelius_'s Alms and Devotions, and incessant waiting
+upon God, did neither advance him to the _Beatifick Vision_, nor so far
+as to have those Truths presented to him by way of Object,
+_immediately_, which were necessary to be believ'd by him in order to
+his Salvation; neither is he at all encourag'd to look for or depend
+upon _Vision_ or _Intuition_, but is sent to a Man like himself, to hear
+with his outward Ears, those 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 sufficient Knowledge of God,
+and Things necessary to Salvation; or, if such a Privilege, though
+deny'd before, had been purchas'd by Jesus Christ; there is no question,
+but Persons so extraordinarily well qualified as these 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 constant attending
+upon God, and unwearied Diligence in meditating and practising good
+Things, they would have increas'd in Spiritual Knowledge, and made
+nearer Approaches to God, till they had attain'd to Perfection. But we
+find nothing like this, but that on the contrary they were oblig'd to be
+instructed by the same means which God had appointed for other Men.
+
+§ 15. And then as to matter of _Vision,_ the whole Tenor of the
+Apostle's Doctrine 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, is (_v_.i.) is,
+_The Substance of Things hoped for, the Evidence of Things not seen_. It
+is an Assent which we give to Things as true, which we can neither
+apprehend by our Senses, nor demonstrate by our Reasoning; so that the
+only Objects of our Faith are such Things as we receive upon the Credit
+of another; which, how far it is from _Vision_, is evident to common
+Sense. And the same Apostle tells us, that _now we see through A Glass
+darkly_; and that _we know in part, and prophesie in part_[43].
+
+§ 16. Hence it is plain, that all those Texts which speak of the
+plentiful Effusion of the Spirit in the times of the Gospel, are quite
+misunderstood by all those, who interpret them after such a manner, as
+if God had given such a Measure of it to all Mankind, that upon a due
+Improvement of it, they might attain to the Knowledge of him, and of all
+Things necessary to Salvation. Whereas it appears, that even in the
+earliest Times of the Gospel, there was no such thing; but then all the
+Churches were planted by the Ministry of the Apostles, who ordain'd
+others to succeed them in their Office. If therefore in those Times it
+was not granted, it is a ridiculous Absurdity to expect it in this Age;
+and no small 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 digress a little, to shew why we cannot reasonably
+expect Prophets now. And it seems to me, that there are several Reasons
+to be given why there should be Prophets during the time of the Mosaical
+Dispensation, rather than after the Gospel had taken Root. For, the
+Promises made to the _Jews_ having Relation to their possessing the Land
+of _Canaan_, God was pleas'd to send 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 those 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 most of the Ancient Prophecies tend that
+way. But now we are quite upon another Bottom; we are taught, that _we
+have here no continuing City_; that, _when these Tabernacles shall be
+dissolv'd, we have a Habitation not made with Hands, eternal in the
+Heavens_. That we are to _set our Minds on Things above, not on Things
+on the Earth_; that we are to _deny our selves, and take up our Cross
+and follow Christ_; that, _through many Tribulations we must enter into
+the Kingdom of Heaven_, and many Passages to the same Effect. So that to
+have Prophets foretelling future Events, relating to the Welfare and
+Preservation of our Temporals, or the contrary, seems not so proper for
+a People, whose very Profession supposes them to have laid aside all
+Solicitude concerning them. Again, before the Coming of Christ, God's
+Will was but imperfectly reveal'd; and it was necessary that there
+should be Fore-runners to prepare the way against his Coming, and raise
+the Expectation 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 compleat
+and fulfil all; after _God, who at sundry times, and in divers manners,
+spake in time past unto the fathers by the Prophets,_[44] 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 person_, &c. I say, after God had, by this glorious Person,
+manifested and reveal'd his whole Will to us, and declared whatsoever 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 received the
+most perfect one that could be deliver'd. So that all those Reasons
+being remov'd, which were to be given for a Succession of immediately
+inspired Prophets before the Coming of Christ; it is altogether
+groundless, to say no worse of it, to expect any now he is come. What
+Methods God will use, 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 shall please to make use of as his
+Instruments to compleat that great Work, will then be best known when it
+is come to pass. There is no Question but that he will use sufficient
+means. All that I contend for is, that those which he has already
+afforded, are abundantly sufficient for those who have the Happiness to
+be baptized, and brought up in the Profession of the Christian Faith;
+and consequently, that it is unreasonable to expect any other
+Assistances, or to seek any other means of serving 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 Christian
+Dispensation, as I hope has been sufficiently prov'd; it follows, _a
+majori,_ that those who are depriv'd of those Advantages, which both
+Jews and Christians enjoy'd cannot have them: And therefore in vain do
+we search for Persons so endow'd amongst _Mahometans_ or _Heathens._ For
+without any Breach of Charity, in respect to those Persons, who never
+were so happy as to have the Gospel preach'd to them; we may assure our
+selves, that they do not enjoy equal Privileges with us, who by our
+Baptism have a foederal Right to all those Assistances 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 bestow'd upon Mankind in general, they
+might attain to true saving Knowledge. And for this Reason, our Author,
+who was himself a _Mahometan,_ seems as little to have consulted the
+Honour of his Prophet _Mahomet_, and the necessity of believing his
+Doctrine, in feigning a Person brought up by himself, to have by his
+Application and Industry attain'd to the Knowledge of all things
+reveal'd to that suppos'd Prophet, as our Enthusiasts do value the Means
+which God has always us'd to convey his Will to Mankind[45]. Whilst out
+of a groundless Charity, they do in a manner put all Men upon the Level,
+as to the Means of Salvation. Which Opinion of theirs, however plausible
+at first sight, upon the account of that specious Shew of Universal
+Charity to Mankind, does most certainly tend to the undervaluing and
+lessening those inestimable Benefits which our Blessed Saviour has
+purchas'd for, and promis'd to his Church; and ought no more to be
+receiv'd, than that charitable Opinion of _Origen_'s who believ'd that
+after a certain time of Punishment, not only the wickedest of Men, but
+also the Devils themselves should be laved.
+
+§ 19. I have now shewn that what is here held by our Author, and too
+many others in our times, has no manner of Foundation. That it was never
+promis'd nor expected, either under the Mosaical or Christian
+Dispensation; from whence I have inferr'd, that it cannot be expected
+any where else, and consequently that there is no such thing at all. If
+I have not spoken all the while particularly to my Author, the reason
+is, because I write to Christians, and chiefly have regard to those
+Errors, held by some of that Denomination, which are common with those
+of our Author. Besides, if that were requisite, 'tis only allowing for
+Argument sake, that the _Alcoran_ was written by Inspiration, and that
+_Mahomet_ was a Prophet, and then the same way of Arguing proves the
+Enthusiasm of our Author, who being a profess'd _Mahometan_, and they
+being oblig'd to believe that _Mahomet_ is the _Catimo'l anbyâi_, i.e.
+_The Seal of the Prophets_, and that theirs is the last Dispensation,
+which Mankind shall ever receive from God, has ventured to suppose the
+Possibility of a Man's attaining to the true Knowledge of God, and
+Things necessary to Salvation, and all other Things, both Spiritual and
+Natural, belonging either to this World, or that to come, without the
+Help of any outward Instruction.
+
+§ 20. I need not insist upon this any longer; I shall only remark, that
+as true Piety is the same in all Ages and Climates, and good solid Sense
+too, so also is _Enthusiasm._ And I have sometimes wonder'd, when I have
+read the Whimsies and Conceits of the _Arab_ Enthusiasts (whose numerous
+Sects equal those Heresies mention'd by _Epiphanius_, or even that
+plentiful Crop which the Devil has sow'd of them in our times) to find
+such a Harmony between them and ours at present. Such a perfect
+Agreement in their wild Notions, and these express'd in the very
+self-same Cant, may easily convince any one, that the Instruments of
+both were strung and tun'd by the same Hand. Another thing observable is
+this; Let the _Enthusiast_ have never such great Abilities, there is
+always something or other which proves his Pretensions to Revelation to
+be false; and as they tell us, that, let the Devil change himself into
+what Shape he will he can never conceal his Cloven Foot; so neither can
+the _Enthusiast_ make himself pass for Inspired, with any Person of
+tolerable discerning; but there will appear some very considerable Flaw,
+which shall manifestly prove him a Deceiver, or at least a Person
+deceiv'd. This is the Fate of them, and our Author could not avoid it.
+He has indeed carried his Philosopher beyond the Orb of _Saturn_[46],
+but he might as well have sav'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 _Aristotelian Philosophy_. As to
+the former of these I shall not need to say any thing; but I am well
+assur'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 least of those
+more certain Discoveries which should be made afterwards, by the
+Sagacity of our Astronomers and Philosophers; and that the contrary of
+what he believ'd; as to those things, should be prov'd by undeniable
+Demonstration.
+
+§ 21. Nor does it succeed better with such Pretenders in our Age; who,
+taught by woful Experience, have of late grown more wary, and rarely
+pretended to Inspirations, except in such Matters as they might be well
+assur'd of by other means. The safest way for them,I confess, tho' at
+the same time extreamly absurd 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
+Impostor and Deceiver,or else, that through warmth of Conceit, or the
+Delusion of the Devil, he imagines himself to be divinely inspired when
+he is not; rather than to believe that God, who does nothing but for
+most wise and excellent Ends and Purposes, should reveal a thing to any
+Person _immediately_, when he had before afforded him sufficient Means
+of knowing it otherwise.
+
+§ 22. It remains that we beg of God to give us his Grace, and the
+Assistance of his Holy Spirit, that we may sincerely and heartily apply
+our selves to the diligent Use of those Means which he has appointed for
+our Instruction, in his Church. That we seek for the Knowledge of him in
+his holy Word, and _approach_ to him in his Ordinances, and by a holy
+pious Conversation. These are the Ways which he has chalk'd 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 presents it self; if
+they be are the last convinc'd of their fatal Mistake when it is too
+late, they must 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 last we attain to the perfect Vision, and full Enjoyment
+of himself; through _Jesus Christ_ our Lord. _Amen_.
+
+
+FOOTNOTES:
+
+[Footnote 33: _See_ Sect. 84, 85, &c.]
+
+[Footnote 34: 2 _Pet_. 1. 21.]
+
+[Footnote 35: _Dan_. x. 12.]
+
+[Footnote 36: _Amos_ vii. 14.]
+
+[Footnote 37: _By_ seeing all things in God, _I have no regard to Mr_.
+Malebranch_'s Notion, but only to that of our Author._ See Sect. 90,
+_&c_.]
+
+[Footnote 38: _Maimonides in Pocockii Porta Mosis_, p. 171.]
+
+[Footnote 39: _See the letter concerning, the Quietists, printed with
+the B. of_ Sarum_'s Letters_.]
+
+[Footnote 40: _John_ Chap. xiv, xv, xvi, xvii.]
+
+[Footnote 41: _John_ xiii, 36. xiv, 2.]
+
+[Footnote 42: _John_ xiv, 7. _Rom._ x, 17, 18.]
+
+[Footnote 43: _Cor._ xiii, 12, 9.]
+
+[Footnote 44: _Heb_. i, 1.]
+
+[Footnote 45: _See_ Sect. 109.]
+
+[Footnote 46: _See_ Sect. 90.]
+
+
+       *       *       *       *       *
+
+
+_FINIS_.
+
+
+
+
+
+
+
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+
+The Project Gutenberg EBook of The Improvement of Human Reason, by Ibn Tufail
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Improvement of Human Reason
+       Exhibited in the Life of Hai Ebn Yokdhan
+
+Author: Ibn Tufail
+
+Release Date: October 8, 2005 [EBook #16831]
+[Last updated: October 18, 2014]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE IMPROVEMENT OF HUMAN REASON ***
+
+
+
+
+Produced by Marc D'Hooghe
+
+From images generously made available by Gallica
+Bibliotheque Nationale de France) at http://gallica.bnf.fr.
+
+
+
+</pre>
+
+
+
+
+<h1>The Improvement of Human Reason</h1>
+
+<h3>Exhibited in the Life of Hai Ebn Yokdhan</h3>
+
+<h4>By</h4>
+
+<h2>Ibn Tufail</h2>
+
+<h4>(Abu Bakr Muhammad Ibn Tufail al-Qasi)</h4>
+
+<h4>Newly Translated from the Original Arabick</h4>
+
+<h4>by Simon Ockley</h4>
+
+<h5>(1708)</h5>
+
+
+<hr style='width: 45%;' />
+
+<div class="ill" style="width: 559px;">
+<p><img src="./images/tufail-image2b.png" width="559" height="885" alt="image2" title="" />
+</p>
+</div>
+<hr style='width: 45%;' />
+
+
+<p class="center">The Improvement of</p>
+
+<p class="center">HUMAN REASON,</p>
+
+<p class="center">Exhibited in the LIFE of</p>
+
+<p class="center"><i>Hai Ebn Yokdhan</i>:</p>
+
+<p class="center">Written in <i>Arabick</i> above 500 Years
+ago, by <i>Abu Jaafar Ebn Tophail</i>.</p>
+
+<p class="center">In which is demonstrated,</p>
+
+<p class="center">By what Methods one may, by the meer<br />
+<b>Light of Nature</b>, attain the Knowledg<br />
+of things <b>Natural</b> and <b>Supernatural</b>;<br />
+more particularly the Knowledg of God,<br />
+and the Affairs of another Life.</p>
+
+<p class="center">Illustrated with proper FIGURES,</p>
+
+<p class="center">Newly Translated from the Original <i>Arabick</i> by<br />
+<i>SIMON OCKLEY</i>,<br />
+A.M. Vicar of <i>Swanesey</i> in <i>Cambridgshire</i>.</p>
+
+<p class="center">With an APPENDIX,</p>
+
+<p class="center">In Which the Possibility of Man's attaining<br />
+the True Knowledg of GOD, and<br />
+Things necessary to Salvation, without<br />
+<b>Instruction</b>, is briefly consider'd.</p>
+
+<hr style='width: 45%;' />
+
+<div class="illc" style="width: 344px;">
+<img src="./images/tufail-image1b.png" width="344" height="611" alt="image1" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+
+
+<p class="center">To the Reverend</p>
+
+<h3><i>Mr</i>. Edward Pococke,</h3>
+
+<p class="center">Rector of</p>
+
+<p class="center"><i>MINAL</i>, in <i>Wiltshire</i>.</p>
+
+<div class="blockquot">
+<p>Reverend SIR,</p>
+
+<p>Hai Ebn Yokdhan <i>returns to you again, in a Dress different from that
+which you sent him out in. Wherever he comes, he acknowledges you for
+his first and best Master; and confesses, that his being put in a
+Capacity to travel thro'</i> Europe, <i>is owing to your Hand. I could not in
+Equity send him to any other Person, you being the sole Proprietor. And
+as your Learning enables you to do him Justice, so your Candor will
+incline you to pardon what is by me done amiss. Both which
+Qualifications you enjoy, as a Paternal Inheritance, descending from the
+Reverend and Learned </i>Dr. Pococke,<i> the Glory and Ornament of our Age
+and Nation. Whose Memory I much reverence, and how much I acknowledge my
+self indebted to him for his Learned Works, I thought I could no way
+express better, than by taking some Opportunity to pay my Respects to
+you, Sir, the worthy Son of so great a Father. And no fitter Bearer
+than</i> Hai Ebn Yokdhan, <i>with whose Character and Language you are so
+well acquainted, and to whom you have long ago shown so great a Respect,
+that I have no reason to fear but he will be welcome</i>.</p>
+
+<p class="center"><i>I am</i>,</p>
+
+<p style="margin-left: 25em"><i>SIR,</i></p>
+
+<p class="center"><i>Your most humble Servant</i>,</p>
+
+<p style="margin-left: 25em">Simon Ockley,</p>
+</div>
+
+<hr style='width: 45%;' />
+
+
+<h3>THE PREFACE.</h3>
+
+
+<p>When Mr. <i>Pococke</i> first publish'd this <i>Arabick</i> Author with his
+accurate <i>Latin</i> Version, <i>Anno</i> 1671. Dr. <i>Pococke</i> his Father, that
+late eminent Professor of the Oriental Languages in the University of
+<i>Oxford</i>, prefix'd a Preface to it; in which he tells us, that he has
+good Reason to think, that this Author was contemporary with <i>Averroes</i>,
+who died very ancient in the Year of the <i>Hegira</i> 595, which is
+co-incident with the 1198th Year of our Lord; according to which Account,
+the Author liv'd something above five hundred Years ago.</p>
+
+<p>He liv'd in <i>Spain</i>, as appears from one or two Passages in this Book.
+He wrote some 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 translated by <i>R. Moses</i> <i>Narbonensis</i> into <i>Hebrew</i>, and
+illustrated with a large Commentary. The Design of the Author is to
+shew, how Human Capacity, unassisted by any External Help, may, by due
+Application, attain to the Knowledge of Natural Things, and so by
+Degrees find out its Dependance upon a Superior Being, the Immortality
+of the Soul, and all things necessary to Salvation.</p>
+
+<p>How well he has succeeded in this Attempt, I leave to the Reader to
+judge. 'Tis certain, that he was a Man of Parts and very good Learning,
+considering the Age he liv'd in, and the way of studying in those Times.
+There are a great many lively Stroaks in it; and I doubt not but a
+judicious Reader will find his Account in the Perusal of it.</p>
+
+<p>I was not willing ('though importun'd) to undertake the translating it
+into <i>English</i>, because I was inform'd that it had been done twice
+already; once by Dr. <i>Ashwell</i>, another time by the <i>Quakers</i>, who
+imagin'd that there was something in, it that favoured their
+Enthusiastick Notions. However, taking it for granted, that both these
+Translations we're not made out of the Original <i>Arabick</i>, but out of
+the <i>Latin</i>; I did not question but they had mistaken the Sense of the
+Author in many places. Besides, observing that a great many of my
+friends whom I had a desire to oblige, and other Persons whom I would
+willingly incline to a more favourable Opinion of <i>Arabick</i> Learning,
+had not seen this Book; and withal, hoping that I might add something by
+way of Annotation or <i>Appendix</i>, which would not be altogether useless;
+I at last ventur'd to translate it a-new.</p>
+
+<p>I have here and there added a Note, in which there is an account given
+of some, great Man, some Custom of the Mahometans explain'd, or
+something of that Nature, which I hope will not be unacceptable. And
+lest any Person should, through mistake, make any ill use of it, I have
+subjoin'd an <i>Appendix</i>, the Design of which the Reader may see in its
+proper place.</p>
+
+<p>SIMON OCKLEY.</p>
+
+
+<hr style='width: 45%;' />
+
+
+<h3>THE BOOKSELLER TO THE READER.</h3>
+
+<p><i>When I first undertook the Publication of this English Translation, I
+thought it would not be amiss to present the World with a Specimen of it
+first. But since the Introduction is such, that the Reader can no more
+by it give a Guess at what is contain'd in the Book itself, than a Man
+can judge of his Entertainment by seeing the Cloath laid; I have thought
+it necessary to give him a Bill of Fare</i>.</p>
+
+<p><i>The Design of the Author (who was a Mahometan Philosopher) is to shew
+how Humane Reason may, by Observation and Experience, arrive at the
+Knowledge of Natural Things, and from thence to Supernatural;
+particularly the Knowledge of God and a Future State. And in order to
+this, he supposes a Person brought up by himself where he was
+altogether destitute of any Instruction, but what he could get from his
+own Observation</i>.</p>
+
+<p><i>He lays the Scene in some</i> Fortunate Island <i>situate under the
+Equinoctial; where he supposes this Philosopher, either to have been
+bred (according to</i> Avicen<i>'s Hypothesis, who conceiv'd a possibility of
+a Man's being formed by the Influence of the Planets upon Matter rightly
+disposed) without either Father or Mother; or self-expos'd in his
+Infancy, and providentially suckled by a Roe. Not that our Author
+believ'd any such matter, but only having design'd to contrive a
+convenient place for his Philosopher, so as to leave him to Reason by
+himself, and make his Observations without any Guide. In which Relation,
+he proposes both these ways, without speaking one Word in favour of
+either</i>.</p>
+
+<p><i>Then he shews by what Steps and Degrees he advanc'd in the Knowledge of
+Natural Things, till at last he perceiv'd the Necessity of acknowledging
+an Infinite, Eternal, Wise Creator, and also the Immateriality and
+Immortality of his own Soul, and that its Happiness consisted only in a
+continued Conjunction with this supream Being</i>.</p>
+
+<p><i>The Matter of this Book is curious, and full of useful Theorems; he
+makes most use of the Peripatetick Philosophy, which he seems to have
+well understood; it must be confess'd indeed, that when he comes to talk
+of the Union with God, &amp;c. (as in the Introduction) there are some
+Enthusiastick Notions, which are particularly consider'd and refuted by
+the Editor in his Appendix</i>.</p>
+
+<p><i>Whose Design in publishing this Translation, was to give those who are
+as yet unacquainted with it, a Taste of the</i> Acumen <i>and</i> Genius <i>of
+the</i> Arabian <i>Philosophers, and to excite young Scholars to the reading
+of those Authors, which, through a groundless Conceit of their
+Impertinence and Ignorance, have been too long neglected</i>.</p>
+
+<p><i>And tho' we do not pretend to any Discoveries in this Book, especially
+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 curious Reader to know what the state of Learning was among the</i>
+Arabs, <i>five hundred Years since. And if what we shall here communicate,
+shall seem little in respect of the Discoveries of this discerning Age;
+yet we are confident, that any</i> European, <i>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 obliged in Conscience to
+give our Author fair Quarter</i>.</p>
+
+
+<hr style='width: 45%;' />
+
+
+<h4><i>Abu Jaaphar Ebn Tophail</i>'s</h4>
+
+<h3>INTRODUCTION</h3>
+
+<h3>To the LIFE of</h3>
+
+<h3><i>Hai Ebn Yokdhan</i>.</h3>
+
+<p><i>In the Name of the most Merciful God</i>.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p>
+
+<p>Blessed be the Almighty and Eternal, the Infinitely Wise and Merciful
+God, <i>who hath taught us the Use of the PEN</i><a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>, who out of his great
+Goodness to Mankind, <i>has made him understand Things which he did not
+know</i>. I praise him for his excellent Gifts, and give him thanks for his
+continued Benefits, and I testify that there is but One God, and that he
+has no Partner<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a>; and that <i>MAHOMET</i> is his Servant and Apostle<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a>,
+endu'd with an excellent Spirit, and Master of convincing Demonstration,
+and a victorious Sword: the Blessing of God be upon him, and his
+Companions, (Men of great Thoughts, and vast Understandings,) and upon
+all his Followers, to the End of the World.</p>
+
+<p>You ask'd me, Dear Friend, (God preserve you for ever, and make you
+Partaker of everlasting Happiness) to communicate to you what I knew
+concerning the Mysteries of the Eastern Philosophy, mention'd by the
+Learned <i>Avicenna</i><a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a>: Now you must understand, that whoever designs to
+attain to a clear and distinct Knowledge, must be diligent in the search
+of it. Indeed your request gave me a noble turn of Thought, and brought
+me to the understanding of what I never knew before; nay, it advanc'd me
+to such an elevation, as no Tongue, how eloquent soever, is able to
+express; and the reason is, because '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 degree of it, is so mightily affected with
+joy Pleasure, and Exultation, that 'tis impossible for him to conceal
+his sense of it, but he is forc'd to utter some general Expressions,
+since he cannot be particular. Now if a Man, who has not been polish'd
+by good Education, happens to attain to that state, he tuns out into
+strange Expressions, and speaks he knows not what; so that one of this
+sort of Men, when in that state, cry'd out, <i>Praise to be me! How
+wonderful am I!</i><a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> Another said, <i>I am Truth!</i><a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a>. Another, <i>That he
+was God</i>.</p>
+
+<p><i>Abu Hamed Algaz&acirc;li</i><a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a>, when he had attain'd to it, express'd himself
+thus,</p>
+
+<p>
+<span style="margin-left: 2.5em;"><i>'Twas what it was, 'tis not to be express'd;</i></span><br />
+<span style="margin-left: 2.5em;"><i>Enquire no further, but conceive the best</i>.</span><br />
+</p>
+
+<p>But he was a Man that had good Learning, and was well vers'd in the
+Sciences. What <i>Avenpace</i><a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> says at the end of his Discourse concerning
+the <i>UNION</i>, is worth your Observing; There he, says <i>That 'twill appear
+plainly to any one that understands the design of his Book, that that
+degree 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
+abstracted from any thing which he had been acquainted with before; and
+that he was furnish'd with other Notions altogether independent 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 Proprieties, which God (whose Name be
+prais'd) bestows upon such of his Servants as he pleases</i>.</p>
+
+<p>Now this degree which this Author mentions, is attainable by Speculative
+Knowledge, (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 notwithstanding is
+not so much different from it in kind as in degree: for in that which I
+mention'd there are no Discoveries made which contradict those which
+this Author means; but the difference consists in this, <i>viz.</i> that in
+our way there is a greater degree of Clearness and Perspicuity than
+there is in the other; for in this we apprehend things by the help of
+something, which we cannot properly call a <i>Power</i>; nor indeed will any
+of those words, which are either us'd in common discourse, or occur in
+the Writings of the Learned, serve to express <i>That</i>, by which this sort
+of Perception do's apprehend.</p>
+
+<p>This degree, which I have already mention'd, (and which perhaps I should
+never have had any taste of, if your request had not put me upon a
+farther search) is the very same thing which <i>Avicenna</i> means, where he
+says; <i>Then when a Man's desires are raised to a good pitch, and he is
+competently well exercised in that way, there will appear to him some
+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 so well acquainted with them, that they will occur to him
+spontaneously, without any exercise at all; and then, as soon as he
+perceives any thing, he applies himself to the Divine Essence, so as to
+retain some impression of it; then something occurs, to him on a sudden,
+whereby he begins to discern the</i> Truth <i>in every thing; till, through
+frequent exercise, 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.</i> Thus far <i>Avicenna</i>. Besides,
+he has given an account of those several steps and degrees by which a
+Man is brought to this perfection; till his Soul is like a polish'd
+Looking-glass, in which he beholds the <i>Truth</i>: and then he swims in
+pleasure, and rejoyces exceedingly in his Mind, because of the
+impressions of <i>Truth</i> which he perceives in it, When he is once
+attain'd thus far, the next thing which employs him is, that he
+sometimes looks towards <i>Truth</i>, and sometimes towards <i>himself</i>; and
+thus he fluctuates between both, till he retires from himself wholly,
+and looks only to-ward the Divine Essence; and if he do's at any time
+look towards his own Soul, the only reason is, because that looks
+to-wards God; and from thence arises a perfect Conjunction [with God.]</p>
+
+<p>And, according to this manner which he has describ'd, he do's by no
+means allow that this <i>Taste</i> is attain'd by way of Speculation or
+Deduction of Consequences. And that you may the more clearly apprehend
+the difference between the perception of these sort of Men, and those
+other; I shall propose you a familiar instance. Suppose a Man born
+Blind, but of quick Parts, and a good Capacity, a tenacious Memory, and
+solid Judgment, who had liv'd in the place of his Nativity, till he had
+by the help of the rest of his Senses, contracted an acquaintance with a
+great many in the Neighbourhood, and learn'd the several kinds of
+Animals, and Things inanimate, and the Streets and Houses of the Town,
+so as to go any where about it without a Guide, and to know such people
+as he met, and call them, by their names; and knew the names of
+Colours<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a>, and the difference of them by their descriptions and
+definitions; and after he had learn'd all this, should have his Eyes
+open'd: Why, this Man, when he walk'd about the Town, would find every
+thing to be exactly agreeable to those notions which he had before; and
+that Colours were such as he had before conceiv'd them to be, by those
+descriptions he had receiv'd: so that the difference between his
+apprehensions when blind, and those which he would have now his Eyes
+were opened, would consist only in these two great Things, one of which
+is a consequent of the other, <i>viz.</i>, a greater Clearness, and extream
+Delight. From whence 'tis plain, that the condition of those
+Contemplators, who have not yet attain'd to the <i>UNION</i> [with GOD] is
+exactly like that of the Blind Man; and the Notion which a Blind Man has
+of Colours, by their description, answers to those things which
+<i>Avenpace</i> said were <i>of too noble a nature to be any ways attributed,
+to the Natural Life,</i> and, <i>which God bestows upon such his Servants as
+he pleases</i>. But the condition of those who have attain'd to the
+<i>UNION</i>, to whom God has given that which I told you could not be
+properly express'd by the word <i>POWER</i>, is that second State of the
+Blind-man cur'd. Take notice by the way, that our Similitude is not
+exactly applicable in every case; for there is very seldom any one found
+that is born <i>with his Eyes open</i>, that can attain to these things
+without any help of Contemplation.</p>
+
+<p>Now (my Dear Friend) I do not here, when I speak of the Ideas of the
+<i>Contemplative</i>, mean what they learn from the Study of Physicks; nor by
+the notions of those who have attain'd to the <i>UNION</i>, what they learn
+from the Study of Metaphysicks (for these two ways of learning are
+vastly different, and must by no means be confounded.) But what I mean
+by the Ideas of the <i>Contemplative</i> is, what is attain'd by the Study of
+Metaphysicks, of which kind is that which <i>Avenpace</i> understood; and in
+the apprehension of these things, this condition is necessarily
+requir'd, <i>viz</i>. that it be manifestly and clearly true; and then there
+is a middle sort of Speculation, between that, and those who have
+attain'd to the <i>UNION</i>, who employ themselves in these things with
+greater perspicuity and delight.</p>
+
+<p>Now <i>Avenpace</i> blames all those that make any mention of this pleasure
+which is enjoy'd in the <i>UNION</i>, before the Vulgar; besides he said,
+that it belonged to the imaginative Faculty; and promis'd to write a
+Book about it, in which he design'd to give an account of the whole
+matter, and describe the condition of those who were so happy as to
+attain it clearly and perspicuously; but we may answer him with the Old
+Proverb, <i>viz. Don't say a thing is sweet before you taste on't</i>; for he
+never was so good as his word, nor performed any thing like it. But 'tis
+probable that the reason why he did not, was either because he was
+streightn'd for Time, being taken up with his Journey to <i>Wahran</i>; or
+else, because he was sensible, that if he should undertake to give a
+description of that State, the Nature of such a kind of Discourse, would
+unavoidably have put him upon a necessity of speaking some things, which
+would manifestly have reproach'd his own manner of living, and
+contradicted those Principles which he himself had elsewhere laid down;
+in which he encourages Men to heap up Riches, and proposes several ways
+and means in order to the acquiring them.</p>
+
+<p>We have in this Discourse (as necessity required) disgress'd something
+from the main Design of what you desir'd; it appears from what has been
+already said, that you must either mean, 1. That I should describe to
+you, what they see and taste, who are so happy as to enjoy the
+<i>UNION</i>,(which is impossible to be described as it really is; and when
+any one goes about to express it, either by Speech or Writing, he quite
+alters the thing, and sinks into the speculative 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 same State that it
+was in before; and the Significations of these Words, which are used in
+the explaining it, are quite alter'd; so that it occasions a great many
+real Mistakes to some, and makes others believe, that they are mistaken,
+when indeed they are not; and the reason of this is, because it is a
+thing of infinite Extent, comprehending all things in it self, but not
+comprehended by any.) 2. Or else the meaning of your Request must be
+this, that I should shew you after what manner they proceed, who give
+themselves to Contemplation. And this (my good Friend) is a thing which
+is capable of being express'd both by Speech, and Writing; but 'tis as
+scarce as old Gold, especially in this part of the World where we live;
+for 'tis so rare, that there's hardly one of a thousand gets so much as
+a smattering of it; and of those few, scarce any, have communicated any
+thing of what they knew in that kind, but only by obscure Hints, and
+<i>Innuendo</i>'s. Indeed the <i>Hanifitick</i> Sect<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a>, 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
+<i>Aristotle</i>, and <i>Alpharabius</i><a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a>, and in <i>Avicenna</i>'s Book, which he
+calls <i>Alshepha,</i> does answer the end which you aim at, nor have any of
+the <i>Spanish</i> Philosophers<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> writ fully and satisfactorily about it.
+Because those Scholars which were bred in <i>Spain</i>, before the Knowledge
+of Logick and Philosophy was broach'd amongst them, spent their whole
+Lives in Mathematicks, in which it must be allow'd, they made a great
+Progress, 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 Predecessors, yet not so as to attain to true Perfection. So that
+one of them said,</p>
+
+<p>
+<span style="margin-left: 2.5em;"><i>T'is hard the kinds of Knowledge are but two,</i></span><br />
+<span style="margin-left: 4.5em;"><i>The One erroneous, the Other true</i>.</span><br />
+<span style="margin-left: 2.5em;"><i>The former profits nothing when 'tis gain'd,</i></span><br />
+<span style="margin-left: 4.5em;"><i>The other's difficult to be attain'd</i>.</span><br />
+</p>
+
+<p>After these came others, who still advanc'd further, and made nearer
+approaches to the Truth; among whom there was one that had a sharper
+Wit, or truer notions of things than <i>Avenpace</i>, but he was too much
+taken up with Worldly Business, and Died before he had time to open the
+Treasury of his Knowledge, so that most of those pieces of his which are
+extant, are imperfect; particularly his Book <i>about the Soul</i>) and his
+<i>Tedb&iacute;ro 'lmotawahhid,</i> i.e. <i>How a Man ought to manage himself that
+leads a Solitary Life</i> So are his <i>Logicks</i> and <i>Physicks</i>. Those Pieces
+of his which are compleat, are only short Tracts and some occasional
+Letters. Nay, in his Epistle concerning the <i>UNION</i>, he himself
+confesses that he had wrote nothing compleat, where he says, <i>That it
+would require a great deal of trouble and pains to express that clearly
+which he had undertaken to prove</i>; and, <i>that the method which he had
+made use of in explaining himself, was not in many places so exact as it
+might have been</i>; and, <i>that he design'd, if he had time, to alter it</i>.
+So much for <i>Avenpace</i>, I for my part never saw him, and as for his
+Contemporaries, they were far inferiour to him, nor did I ever see any
+of their Works. Those who are now alive, are, either such as are still
+advancing forwards, or else such as have left off, without attaining to
+perfection; if there are any other, I know nothing of them.</p>
+
+<p>As to those Works of <i>Alpharabius</i> which are extant, they are most of
+them <i>Logick</i>. There are a great many things very dubious in his
+Philosophical Works; for in his <i>M&eacute;llatolphad&eacute;lah</i>, i.e. <i>The most
+excellent Sect</i>, he asserts expressly, <i>that the Souls of Wicked Men
+shall suffer everlasting Punishment</i>; and yet says as positively in his
+Politicks that they shall be dissolv'd and annihilated, and that the
+Souls of the Perfect shall remain for ever. And then in his <i>Ethicks</i>,
+speaking concerning the Happiness of Man, he says, <i>that it is only in
+this Life</i>, and then adds, <i>that whatsoever People talk of besides, is
+meer Whimsy and old Wives Fables</i>. A principle, which if believ'd would
+make all Men despair of the Mercy of God, and puts the Good and Evil
+both upon the same 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. Besides all this, he had a mean Opinion of the Gift of
+Prophecy, and said that in his Judgment it did belong to the <i>faculty of
+Imagination</i>, and that he prefer'd Philosophy before it; with a great
+many other things of the like nature, not necessary to be mention'd
+here.</p>
+
+<p>As for the Books of <i>Aristotle, Avicenna</i>'s Exposition of them in his
+<i>Alshepha</i> [i.e. <i>Health</i>] supplies their Room, for he trod in the same
+steps and was of the same Sect. In the beginning of that Book, says,
+that the <i>Truth</i> was in his opinion different from what he had there
+deliver'd, that he had written that Book according to the Philosophy of
+the <i>Peripateticks</i>; but those that would know the <i>Truth</i> clearly, and
+without Obscurity, he refers to his Book, <i>Of the Eastern Philosophy</i>.
+Now he that takes the pains to compare his <i>Alshepha</i> with what
+<i>Aristotle</i> has written, will find they agree in most things, tho' in
+the <i>Alshepha</i> there are a great many things which are not extant in any
+of those pieces which we have of <i>Aristotle</i>. But if the Reader, take
+the literal Sense only, either of the <i>Alshepha</i> or <i>Aristotle</i>, with,
+out penetrating into the hidden Sense, he will never attain to
+perfection, as <i>Avicenna</i> himself observes in the <i>Alshepha</i>.</p>
+
+<p>As for <i>Algaz&acirc;li</i><a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a>, he often contradicts himself, denying in one
+place what he affirm'd in another. He taxes the Philosophers with
+<i>Heresy</i><a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> in his Book which he calls <i>Altehaphol</i>, i.e.
+<i>Destruction</i>, because they deny the Resurrection of the Body, and hold
+that Rewards and Punishments in a Future State belong to the Soul only.
+Then in the beginning of his <i>Almiz&acirc;n</i>, i.e. <i>The Balance</i>, he affirms
+positively, that this is the Doctrine of the <i>Suphians</i><a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a>, and that he
+was convinc'd of the truth of it, after a great deal of Study and
+Search. There are a great many such Contradictions as these interspers'd
+in his Works; which he himself begs Pardon for in the end of his <i>Miz&acirc;n
+Alamal [The Ballance of Mens Actions]</i>; where he says, that there are
+Three sorts of Opinions; 1. Such as are common to the Vulgar, and
+agreeable to their Notions of things. 2. Such as we commonly make use of
+in answering Questions propos'd to us. 3. Such private as a Man has to
+himself, which none understand but those who think just as he does. And
+then he adds, that tho' there were no more in what he had written than
+only this, <i>viz</i>. That it made a Man doubt of those things which he had
+imbib'd at first, and help'd him to remove the prejudices of Education,
+that even that were sufficient; because, he that never doubts will never
+weigh things aright, and he that does not do that will never see, hut
+remain in Blindness and Confusion.</p>
+
+<p>
+<span style="margin-left: 2.5em;"><i>Believe your Eyes, but still suspect your Ears,</i></span><br />
+<span style="margin-left: 2.5em;"><i>You'll need no Star-light<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a>, when the day appears</i>.</span><br />
+</p>
+
+<p>This is the account of his way of Philosophizing, the greatest part of
+which is enigmatical and full of obscurity, and for that reason of no
+use to any but such as thoroughly perceive and understand the matter
+before, and then afterwards hear it from him again, or at least such as
+are of an excellent Capacity, and can apprehend a thing from the least
+intimation. The same Author says in his <i>Aljaw&acirc;hir</i> [i.e. <i>The Jewels</i>]
+that he had Books not fit to be communicated, but to such only as were
+qualified to read them, and that in them he had laid down the <i>Naked
+Truth</i>; but none of them ever came into <i>Spain</i> that we know of: we have
+indeed had Books which some have imagin'd to be those incommunicable
+ones he speaks of, but 'tis a mistake, for those are <i>Alma&acirc;reph
+Alakliyah [Intellectual notices]</i> and the <i>Alnaphchi walt&eacute;swiyal
+[Inflation and &AElig;quation]</i> and besides these, <i>a Collection of several
+Questions</i>. But as for these, tho' there are some 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
+<i>Almeksad Alasna</i>, some things which are more profound than what we meet
+with in the rest of his Books, but he expressly says, that that Book is
+not <i>incommunicable</i>; from whence it follows, those Books which are come
+to our hands are not those incommunicable ones which he means. Some have
+fancy'd that there were some great matters contain'd in that Discourse
+of his, which is at the end of his <i>Mesch&acirc;l</i> [i.e. <i>Casement</i>] (which
+Belief of theirs, has plung'd them into inextricable Difficulties) where
+speaking of the several sorts 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 <i>UNION</i>, he says of these later,
+<i>That they apprehended such Attributes to belong to the Divine Essence
+as were destructive of its Unity</i>; from, whence it appear'd to them that
+he believ'd a sort of Multiplicity in the Godhead, which is horrid
+Blasphemy. Now I make no Question but that the worthy Doctor <i>Algaz&acirc;li</i>
+was one of those which attain'd to the utmost degree of Happiness, and
+to those heights which are proper <i>to</i> those who enjoy the <i>UNION</i>; but
+as for his secret or incommunicable Books, which contain the manner of
+<i>Revelation</i>, 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 <i>Avicenna</i>,
+which I read and compar'd with the Opinions of the present Philosophers,
+till at length I came to the Knowledge of the Truth. At first indeed, by
+way of Enquiry and Contemplation;but afterwards I came to have a perfect
+sense, and then I found that I could say something which I could call my
+own. Now I was resolv'd that you should be the first, 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
+observe, that my discovering to you the Ends which I attain'd in this
+way, without proving the Principles to you first, by which those 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 application. Presuming that you will
+accept it kindly, not for any merit of the Author, but upon the account
+of our Friendship and Acquaintance; and I heartily desire that you
+mayn't stop here, but aspire to a loftier degree: for this is so far
+from being able to bring you to those heights, that is not sufficient to
+save you. Now I would lead you by the same paths which I have walk'd in
+before you, and make you steer by the same Compass, till you arrive at
+the same Point, and see with your own Eyes what I have seen before you,
+so as not to take it on trust any longer from me, but to experience it
+yourself. But this is a matter which will not only require considerable
+Time, but also that you are free and disingag'd from all manner of
+Business, and follow it close with great Application. And if you are
+really in earned, and set about it heartily, you will rejoyce as one
+that has Travelled all Night do's when the Sun rises upon him, and will
+receive a Blessing 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 desire, just such an one as you could wish; and I
+hope that I shall lead you in the right way, free from Evils and
+Dangers: and really I perceive some Glimmerings now, by the help of
+which I shall inflame your Desire, and put you upon entring this way, by
+telling you the Story of <i>Hai Ebn Yokdhan</i> and <i>As&acirc;l</i>, and <i>Sal&acirc;man</i> (as
+<i>Avicenna</i> calls them); in which, those that understand themselves right
+will find matter of Improvement, and worthy their Imitation.</p>
+
+
+<div class="footnotes"><h3>NOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> In the Name, &amp;&mdash;<i>This is the usual Form with which the</i>
+Mahometans <i>begin all their Writings, Books and Epistles.
+Every Chapter in the</i> Alcoran <i>begins so, and all their Authors
+have followed this way ever price. The Eastern Christians, to distinguish
+themselves from the</i> Mahometans, <i>begin their Writings
+with</i> Bismi'labi Wa'libni, <i>&amp;c</i>. In the Name of the Father,
+and of the Son, and of the Holy Ghost, One God:<i>and so do
+the</i> &AElig;thiopians. <i>We here in</i> England <i>observe something like
+this in Wills, where the usual Form is</i>, In the Name of God,
+Amen.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> <i>These words</i>,&mdash;Who hath taught us the Use of the Pen;
+who hath taught Man what he did not know, <i>are taken out of the</i>
+XCVI. <i>Chapter of the</i> Alcoran, <i>according to those Editions
+of it which are now in use</i>: <i>but</i> Joannes Andreas Maurus,
+<i>(who was</i> Alfaqui, or <i>chief Doctor of the</i> Moors <i>in</i> Sciatinia,
+<i>in the kingdom of</i> Valentia <i>in</i> Spain, <i>and afterwards converted to
+the Christian Religion in the Year of our Lord</i> 1487) <i>says, that
+it is the first Chapter that was written of all the</i> Alcoran. <i>But
+be that how it will, we may from hence, and infinite other places,
+observe the strange way which these Eastern Writers have of Quoting
+the</i> Alcoran; <i>for they intermix those Expressions which they
+take out of it with their own words, without giving the Reader
+the least Notice or Hint whence they had them, or where to find
+them</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> And I testify, &amp;c.&mdash;<i>After be testified the Unity of the
+Godhead, be immediately adds</i> La Sharica Leho, That he has
+no Partner. <i>These words frequently occur in the</i> Alcoran, <i>and
+are particularly levell'd against the Christians, which</i> Mahomet
+<i>frequently will</i> Mushricoun, <i>i.e.</i>. Associantes, Joyning Partners
+with God, <i>because they acknowledge the Divinity of our
+Blessed Saviour</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> <i>The whole</i> Mahometan <i>Creed consists only of these two Articles,</i>
+1. There is no God but God, [i.e. <i>There is but One
+God] and</i> 2. Mahomet is his Apostle. <i>A very short Creed, but
+their Explications of it, make amends for its shortness. The Reader
+may see a Paraphrase of it out of</i> Algaz&acirc;li, <i>in Dr</i>. Pocock's
+Specimen Histori&aelig; Arabum, p. 174.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> The Learned <i>Avicenna&mdash;This great Man was born in</i> Bochara,
+<i>a City famous for the Birth of a great many very Learned
+Men; it lyes in 96 Degrees, and 50 Minutes of Longitude reckoning
+from the Fortunate-Islands, and 39 Degrees and 50 Minutes
+of Northern Latitude. A pleasant place, and full of good Buildings,
+having without the City a great many Fields and Gardens,
+round about which there is a great Wall of XII Parasang&aelig;, or
+36 Miles long, which encompasses both the Fields and the City</i>
+Abulphed. Golius <i>'s Notes upon</i> Alferganus. <i>Thus much concerning
+the Place of his Nativity; he was born in the Year of
+the</i> Hegira 370, <i>which is about the 980 Year of Christ. He was
+indeed a prodigious Scholar; he had learn'd the</i> Alcoran, <i>and
+was well initiated into Human Learning before he was Ten years
+old; then he studied Logick and Arithmetick, and read over Euclid
+without any help, only his Master show'd him how to demonstrate
+the first five or six Propositions; Then he read</i> Ptolemy's Almagest,
+<i>and afterwards a great many Medicinal Books; and all
+this before be was sixteen years old. He was not only a great Philosopher
+and Physician, but an excellent Philologer and Poet. Amongst
+other of his Learned Works, he wrote an Arabick Lexicon;
+but it is lost. Besides all this, he was a Vizier, and met with
+a great many Troubles, which nevertheless did not abate his indefatigable
+Industry. The Soldiers once mutiny'd, and broke open
+his House, and carry'd him to Prison, and would fain have persuaded the
+Sultan</i> Shemfoddaulah <i>to have put him to Death,
+which he refusing, was forc'd to Banish him. After a Life spent
+in Study and Troubles, having written more Learned Books than he
+liv'd Years, he died, Aged 58 Years</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> <i>Subhh&eacute;ni</i>&mdash;Praise be to me. <i>Which is an expression never
+us'd but when they speak of God</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> I am Truth&mdash;<i>or</i>, I am the True God. <i>For the Arabick
+word</i> Alb&aacute;kko <i>signifies both, and is very often us'd for one of
+the Names or Attributes of God</i>. Kamus. <i>Dr.</i> Pocock, Specimen pag. 168.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Abu Hamed Algaz&acirc;li&mdash;<i>What</i> Abu Hamed Algaz&acirc;li <i>thought
+concerning those Men who were so wild and Enthusiastick as to
+use such extravagant expressions, appears plainly from those words
+of his quoted by</i> Dr. Pocock <i>in his</i> Specimen. p. 167, <i>where he says</i>,
+"People ran on to such a degree, (<i>of madness you may
+be sure</i>) as to pretend to an Union with God, and a fight
+of him without the interposition of any Veil, and familiarly
+discourse with him. <i>And a little after</i>, which sort
+of Speeches have occasion'd great mischiefs among the
+common People; so that some Country Fellows laying aside
+their Husbandry, have pretended to the same things:
+for Men are naturally pleas'd with such discourses, as
+give them a liberty to neglect their business, and withal
+promise them purity of Mind, and the attainment of
+strange degrees and proprieties. Now the most stupid
+Wretches in Nature may pretend to this, and have in
+their Mouths such false and deceitful expressions. And
+if any one denies what they say, they immediately tell
+you, that this Unbelief of yours proceeds from <i>Learning</i>
+and <i>Logick</i>: and that <i>Learning</i> is a <i>Veil</i>, and <i>Logick</i>
+labour of the brain, but that these things which they
+affirm, are discovered only inwardly then by the
+<i>Light of the TRUTH</i>. And this which they affirm, has spread
+<i>it self</i> through a great many Countries, and produc'd a
+great deal of Mischief." <i>Thus far</i> Algaz&acirc;li. <i>How exactly
+this answers the wild extravagancies of our Enthusiasts, let
+themselves judge. And withal I would have them from hence
+learn the Modesty not to pretend to be the first after the Apostles
+who had endeavour'd to turn Men from Darkness to LIGHT,
+since they see so many worthy Persons among the Mahometans
+gone before them</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Avenpace&mdash;<i>This Author is oftentimes quoted by the Name
+of</i> Ebn'olfayeg; <i>he was accounted a Philosopher. of great Ingenuity
+and Judgment</i>. Maimonides, <i>in his Epistle to</i> R. Samuel
+Aben Tybbon, <i>gives him a great Character</i>. Abu'l Hasen Ali,
+<i>who collected all his Works, and reduced them into One Volume,
+prefers him before all the Mahometan Philosophers whatsoever.
+He was famous for his Poetry as well as Philosophy; he died young,
+being prison'd at</i> Fez, <i>in the Year of the</i> Hegira 533. <i>i.e. of
+Christ</i>, 1138, or 39, <i>others in the Year</i> 525, <i>which answers to</i>
+1131. <i>Most of his Works are imperfect</i>. See Dr. <i>Pocock's
+Elenchus Scriptorum prefix'd to the Arabick Edition of this Book</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <i>Tho' this instance will serve to explain the meaning of the
+Author, yet 'tis very improper, because 'tis utterly impossible to
+give a Man that is born Blind, the least notion or
+idea of Light or Colours</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <i>The Hanifitick Sect,</i> and the <i>Mahometan</i> Religion,&mdash;<i>That
+is, not only the</i> Hanifitick <i>Sect, but even the</i> Mahometan <i>Religion
+too, of which that Sect is a Branch, does forbid the over
+curious enquiring into these abstruse Matters. This Sect was
+very early among the</i> Mahometans, <i>for it had its Name from</i>
+Abu Hanifah Al Nooman, <i>who was born,in the 80 year of</i>
+Hegira, or according to others in the 70. <i>I must confer,
+that it seems something odd, that he should mention that Sect first,
+and then the</i> Mahometan <i>Religion which includes it, and if it
+had not been for the word</i> Asshariyato, <i>which, if I mistake not,
+is never us'd to express any particular Sect, but signifies a Religion,
+or Law of God, I should have understood those Words of the
+Sect of</i> Mahomet Ebn Edris Asshaphiensis. <i>See Dr.</i> Pocock <i>'s
+Specimen</i> p. 295. <i>Or else the</i> Hanifitick <i>Sect and the</i> Mahometan
+<i>Religion may signifie the same thing, because</i> Abraham,
+<i>(whose Religion the</i> Mahometans <i>pretend to follow) is called in
+the</i> Alcoran Hanif. <i>Dr.</i> Sike.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Alpharabius,&mdash;<i>Without Exception, the greatest of all the</i>
+Mahometan <i>Philosophers, reckon'd by some very near equal to</i>
+Aristotle <i>himself</i>. Maimonides, <i>in the Epistle which I just
+now mention'd, commends him highly; and tho' he allows</i>
+Avicenna <i>a great share of Learning, and</i> Acumen; <i>yet be prefers</i>
+Alpharabius <i>before him. Nay</i>, Avicenna <i>himself confesses, that
+when he had read over</i> Aristotle's <i>Metaphysicks forty times, and
+gotten them by heart; that he never understood them till he
+happened upon</i> Alpharabius<i>'s Exposition of them. He wrote Books
+of Rhetorick, Musick, Logick, and all parts of Philosophy; and
+his Writings have been much esteemed; not only by</i> Mahometans
+<i>but</i> Jews <i>and</i> Christians <i>too. He was a Person of singular
+Abstinence and Continence,and Despiser of the things of this World.
+He is call'd</i> Alpharabius <i>from</i> Farab, <i>the place of bis Birth,
+which according to</i> Abulpheda <i>(who reckons his Longitude not
+from the Fortunate Islands, but from the extremity of the Western
+Continent of</i> Africa) <i>bar</i>88 deg. 30 min. <i>of Longitude and</i>
+44 deg. <i>of Northern Latitude. He died at</i> Damascus <i>the Year
+of the Hegira</i> 339, <i>that is, about the Year of Christ 950,
+when he was about fourscore Years Old</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> The <i>Spanish</i> Philosophers.&mdash;<i>This is not to be understood of
+any Christians in</i> Spain, <i>but Mahometans; for the Moors
+Conquer'd a great part of</i> Spain <i>in the Ninety Fifth Year of the</i> Hegira,
+<i>which answers partly to the Year of our Lord 710.
+Afterwards, as Learning grew up amongst the Eastern Mahometans,
+it increased proportionally among the Western too, and they
+had a great many Learned Men in</i> Toledo <i>and other Places. The
+Author of this Book was a</i>, Spaniard, <i>as appears from an Expression
+towards the end of this Preface</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Algaz&acirc;li.&mdash;<i>He was an Eminent Philosopher, Born at Th&ucirc;s
+a Famous City of</i> Chorafan, <i>in the Year of the</i> Hegira 450, <i>of
+Christ</i> 1058. <i>He died in the Year of the</i> Hegira 505, <i>of Christ</i>
+1111-2. Dr. Pocock's Elenchus Scriptor.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Heresy.&mdash;<i>In Arabick the Word</i> K&aacute;fara, <i>signifies</i> to be
+an Infidel, <i>but they use it commonly as we do the word</i> Heresy,
+viz. <i>when a Person holds any thing erroneous in Fundamentals,
+tho' Orthodox in other points</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> The Doctrine of the <i>Suphians</i>&mdash;<i>The</i> Suphians <i>are an Enthusiastick
+Sect amongst the Mahometans, something like</i> Quietists
+<i>and</i> Quakers; <i>these set up a stricter sort of Discipline, and pretended
+to great abstinence and Contempt of the World, and also to
+a greater Familiarity and stricter Union with God than other Sects;
+they used a great many strange and extravagant actions and utter
+Blasphemous Expressions</i>. Al Hosain Al Hall&acirc;gi <i>was eminent
+amongst them about the Year of the</i> Hegira 300. <i>'Twas he that
+wrote in one of his Epistles</i>, Blessed is he that possesses the shining
+light, <i>&amp;c. and pretended that God dwelt in him. The
+Learned among the</i> Arabians <i>are not agreed, about the derivation
+of the Word,</i> Sufi,
+Suphian. <i>It seems not to be known
+among them till about the</i> 200 <i>Year of the</i> Hegira. <i>The most probable
+Interpretation of it is from the Arabick word</i> S&ucirc;ph, <i>which
+signifies</i> Wool, <i>because those that followed this Sect refused to
+wear Silk, and Cloathed themselves only with</i> Wool. Dr. Pocock
+<i>and</i> Golius <i>follow this Interpretation; tho' the latter in his
+Lexicon seems to doubt whether it is deriv'd from the Greek &#963;&#969;&#966;&#972;&#962;
+or from the Arabick</i> S&ucirc;ph. <i>The Sultan of Persia is often call'd
+the</i> Sophy, <i>because</i> Isma&euml;l <i>the first Sultan of that Family
+now in</i> Persia <i>who began to Reign in the 605 Year of
+the</i> Hegira, <i>that is of our Lord the</i> 1554/5 <i>was of this Sect.</i> viz,
+Sufi, a Suphian.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> <i>The word which I have here rendred</i> Starlight, <i>is</i> Zohal <i>in
+Arabick which signifies</i> Saturn. <i>'Tis a common way with
+the Arabian Authors, when they intend to shew a vast disproportion
+between things, to compare the greater to the</i> Sun <i>and the
+lesser to</i> Saturn. <i>The meaning of this Distich, is that there is as
+much difference between what a Man knows by hearsay, or what
+notions he imbibes in his Education, and what he knows when he
+comes to examin things to the bottom, and know them experimentally,
+as there is between Twilight and Noonday</i>.</p></div>
+</div>
+
+<hr style='width: 45%;' />
+
+
+<h2>THE HISTORY OF <i>HAI EBN YOKDHAN</i>.</h2>
+
+
+<p>&sect; 1. Our Ancestors, of Happy Memory, tell us, that there is an Island in
+the <i>Indian</i> Ocean, situate under the Equinoctial, where Men come into
+the world spontaneously without the help of Father and Mother. This
+Island it seems, is blest with such a due Influence of the Sun, as to be
+the most temperate and perfect of all places in the Creation; tho' it
+must be confess'd that such an Assertion is contrary to the Opinion of
+the most celebrated Philosophers and Physicians, who affirm that the
+fourth Climate is the most Temperate. Now if the reason which they give
+for this Assertion, viz. <i>That these parts situate under the Equinoctial
+are not habitable</i>; were drawn, from any Impediment from the Earth, 'tis
+allow'd that it would appear more probable; but if the reason be,
+because of the intense Heat (which is that which most of 'em assign)
+'tis absolutely false, and the contrary is prov'd by undeniable
+demonstration. For 'tis demonstrated in Natural Philosophy, that there
+is no other cause of Heat than Motion, or else the Contact and Light of
+Hot Bodies. 'Tis also prov'd that the Sun, in it self, is not hot, nor
+partakes of any mix'd Quality: 'tis prov'd moreover, that the thickest
+and smoothest Bodies receive Light in the greatest degree 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 first demonstrated by
+<i>Avicenna</i>, never mention'd before by any of the Ancients.) From these
+Premises, this Consequence will necessarily follow, <i>viz</i>. That the Sun
+do's not Communicate his Heat to the Earth, after the same manner as hot
+Bodies heat those other Bodies which are near them because the Sun is
+not hot in it self. Nor can it be said that the Earth is heated by
+Motion, because it stands still, and remains in the same posture, both
+when the Sun shines upon it, and when it does not, and yet 'tis evident
+to Sense, that there is a vast difference in it, in respect of Heat and
+Cold, at those several times. Nor does the Sun first heat the Air, and
+so 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 remote. It remains therefore that the Sun has no other way of
+heating the Earth but by its Light, for Heat always follows Light, so
+that when its Beams are collected, as in Burning-Glasses for instance,
+it fires all before it. Now 'tis Demonstrated in Mathematicks, that the
+Sun is a Spherical Body, and so 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 also, because it lies opposite to more parts of the
+Sun: and that those parts which are nearest the Circumference of the
+Circle, have less Light; and so gradually, till the Circumference of the
+Circle, which encompasses the illuminated part of the Earth, ends in
+Darkness.</p>
+
+<p>&sect; 2. Now that is the Center of the Circle of Light, where the Sun is
+Vertical to the Inhabitants, and then in that place, the Heat is most
+extreamly intense; and so those Countries are the coldest, where the Sun
+is farthest from being Vertical. And if there were any such place where
+the Sun was always Vertical, it must needs be extream hot. Now 'tis
+demonstrated in Astronomy, that the Sun is Vertical twice a Year only,
+to those which live under the Equinoctial, <i>viz</i>. when he enters into
+<i>Aries</i> and <i>Libra</i>; and all the rest of the Year he declines from them,
+six months Northward, and six months Southward; and for that reason they
+are neither too hot nor too cold, but of a Moderate Temper between both.
+There's much more to be said about this Argument, in order to the
+explaining it fully, but it is not suitable to our purpose; I have only
+hinted it to you, because it helps the Story a little, and makes it
+something more probable that a Man may be form'd without the help of
+Father and Mother; and there are some which affirm positively that <i>Hai
+Ebn Yokdhan</i> was so, others deny it, and tell the Story thus:</p>
+
+<hr style='width: 45%;' />
+
+<div class="illb" style="width: 464px;">
+<img src="./images/tufail-image3b.png" width="464" height="760" alt="image3" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+<p>&sect; 3. They say, 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 Disposition: he had a Sister of exquisite
+Beauty, which he confin'd and restrain'd from Marriage, because he could
+not match her to one suitable to her quality He had a near Relation
+whose Name was <i>Yokdh&acirc;n</i>, that courted this Princess, and Married her
+privately, according to the Rites of Matrimony then in use among them;
+it was not long before she prov'd with Child, and was brought to Bed of
+a Son; and being afraid that it should be discovered, she took him in
+the Evening, and when she had Suckled him she put him into a little Ark
+which she closed up fast, and so Conveys him to the Sea shore, with some
+of her Servants and Friends as she could trust; and there with an Heart
+equally affected with Love and Fear, she takes her last leave of him in
+these Words, <i>O God, thou form'dst this Child out of nothing, and didst
+Cherish him in the Dark recesses of my Womb, till he was compleat in all
+his parts; I fearing the Cruelty 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 Providence to protect him, and never leave him
+destitute of thy Care</i>.</p>
+
+<p>&sect;4. Then she set him afloat, and that very Night the Tide carried him
+ashore on that Island we just now mention'd; it fortun'd that the Water
+being high, carried the Ark a great way on shore, farther than it would
+have done at another time, (for it rises so high but once a Year) and
+cast the Ark into a little shady Grove, thick set with Trees, a pleasant
+place, where he was secured both from Wind and Sun; when the Tide ebb'd,
+the Ark was left there, and the Wind rising blew an heap of Sand
+together between the Ark and the Sea, sufficient to secure him from any
+future danger of such another Flood.</p>
+
+<p>&sect; 5. The Violence of the Waves had loosned the Joints of the Ark; the
+Boy was Hungry and Cry'd. It happen'd fortunately at that Juncture of
+time, that a Roe wandring about the Island in search of her Fawn, which
+straying 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 she
+immediately attack'd, and what with her beating it with her hoofs
+without, and the Boy's struggling within, at last between 'em both they
+loosned a board: as soon as she saw him she shew'd the same 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 produced without Father or Mother.</p>
+
+<p>&sect; 6. On the other hand, those who affirm that <i>Hai Ebn Yokdhan</i> was
+produced in that Island without Father and Mother<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>, tell us, that in
+that island, in a piece of Low ground, it chanc'd that a certain Mass of
+Earth was so fermented in some period of Years, that the four qualities,
+<i>viz. Hot, Cold, Dry, Moist</i>, were so equally mix'd, that none of 'em
+prevail'd over the other; and that this Mass was of a very great Bulk,
+in which, some parts were better and more equally Temper'd than
+others,and consequently fitter for Generation; the middle part
+especially, which came nearest to the Temper of Man's Body. This Matter
+being in a fermentation, there arose some Bubbles by reason of its
+viscousness, and it chanc'd that in the midst of it there was a viscous
+Substance with a very little bubble in it, which was divided into two
+with a thin partition, full of Spirituous and Aerial Substance, and of
+the most exact Temperature imaginable. That the Matter being thus
+dispos'd, there was, by the Command of God, a Spirit infus'd into it;
+which was join'd so closely to it, that it can scarce be separated from
+it even so much as in thought; which did as constantly influence this
+Mass of matter as the Sun do's the World. Now there are some Bodies from
+whence we perceive no Reflection of Light, as the thin Air: others from
+which we do but imperfectly; such are thick Bodies which are not smooth
+(but there is a difference in these, and the difference of their Colours
+arises from the different manner of their Reception of the Rays); and
+from others we receive the Reflection in the highest degree, as from
+Bodies which are smooth and polish'd, as Looking-Glasses and the like;
+so that those Glasses when ground after a particular manner will Collect
+so 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 Creatures, in some of
+which notwithstanding, there appears no Impression of it, but the reason
+of that is, because of their Incapacity into whom it is infus'd; of
+which kind are things inanimate which are fitly represented in this
+similitude, by the thin Air. There are another sort again; in which
+there does appear something of it, as Vegetables and the like, which are
+represented by the thick Bodies we mention'd, which are not polish'd.
+And then lastly, there are others, (represented by those Glasses, in our
+last comparison) in which the impressions of this Spirit are visible,
+and such we reckon all sorts of Animals. But then, as these smooth and
+polish'd Bodies which are of the same figure with the Sun [i.e.
+Spherical] do receive the Rays in a more plentiful manner than any other
+whatsoever, so also do some 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: such is Man particularly, which is hinted before
+where 'tis said that <i>God made Man after his own Image</i>[19].</p>
+
+<p>&sect; 7. Now, when this Form prevails to such a degree that all others are
+nothing before it, but it remains alone, so as to consume, with the
+glory of its Light, whatsoever stands; in it's way; then it is properly
+compared to those Glasses, which reflect Light upon themselves, and burn
+every thing else; But this is a degree which is peculiar to the
+Prophets.</p>
+
+<p>&sect; 8. But to return, and speak something more fully concerning the
+Opinion of those who account for this kind of generation; They tell us,
+that as soon as this Spirit was join'd to the Receptacle, all the other
+powers immediately, by the Command of God, submitted themselves to it.
+Now, opposite to this Receptacle, there arose another Bubble divided
+into three Receptacles by thin membranes, with passages from one to the
+other, which were fill'd with an aerial substance, not much unlike that
+which was in the first Receptacle, only the first was something finer;
+and in each of these three Ventricles,which were all taken out of one,
+were plac'd some of those Faculties, which were subject to this
+governing Spirit, and were appointed to take care of their respective
+Stations, and to communicate every thing, both great and small, to that
+Spirit, which we told you before was plac'd in the first Receptacle.
+Right against this Receptacle, opposite to the second, there arose
+another third Bubble, fill'd with an aerial substance, which was grosser
+than that which was in the other two; this was made for the
+Entertainment and preservation of some other of the inferior Faculties.</p>
+
+<p>&sect; 9. Thus these three Receptacles were made in the same order which we
+have describ'd, and these were the first part of that great Mass which
+was form'd; now they stood in need of one another's assistance; the
+first wanted the other two as Servants, and they again the assistance
+and guidance of the first, as their Master and Director; but both these
+Receptacles, tho' inferior to the first, were nevertheless superior to
+all those Members which were form'd afterwards. The first 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 Body, which was about it, became of the same
+figure, being solid Flesh cover'd with a thick Membrane. This is what we
+call the Heart. Now considering the great expence of Moisture, which
+must needs be where there is so much Heat, 'twas absolutely necessary,
+that there should be some part form'd, whose Office it should be
+continually to supply this defect; Otherwise it would have been
+impossible to have subsisted long. 'Twas also necessary that [this
+forming Spirit] should have a Sense both of what was convenient for him,
+and what was hurtful, and accordingly attract the one and repel the
+other. For these Services there were two parts form'd, with their
+respective Faculties, <i>viz</i>. the Brain and the Liver: the first of these
+presided over all things relating to Sense, the latter over such things
+as belong'd to Nutrition: both of these depended upon the Heart for a
+supply of Heat, and the recruiting of their proper Faculties. To
+establish a good Correspondence between all these, there were Ducts and
+Passages interwoven, some bigger, some lesser, according as necessity
+requir'd; and these are the Arteries and Veins.</p>
+
+<p>Thus much for a Taste; they that tell the Story go on farther, and give
+you a particular account of the Formation of all the parts, as the
+Physicians do of the Formation of the <i>Foetus</i> in the Womb, omitting
+nothing till he was compleatly form'd, and just like an <i>Embryo</i> ready
+for the Birth. In this account they are forc'd to be beholding to this
+vast Mass of Earth, which you are to suppose was of a most exact
+mixture, and contain'd in it all manner of materials proper for the
+making Man's Body, and those Skins, <i>&amp;c.</i> which cover it; till at last,
+when he was Compleat in all his parts, as if the Mass had been in
+labour, those Coverings, which he was wrapp'd up in, burst asunder, and
+the rest of the Dirt dry-d and crack'd in pieces. The Infant being thus
+brought into the World, and finding his Nourishment fail him, cry'd for
+want of Victuals, till the <i>Roe</i> which had lost her Fawn heard him. Now,
+both those who are of the other Opinion and those who are for this kind
+of generation, agree in all the other particulars of his Education: and
+what they tell us is this.</p>
+
+<p>&sect; 10. They say that this <i>Roe</i> liv'd in good Pasture so that she was
+fat, and had, such plenty of Milk, that she was very well able to
+maintain the Child; she took great care of him, and never left him, but
+when hunger forc'd her: and he grew so well acquainted with her, that if
+at any time she staid away from him a little longer than ordinary, he'd
+cry pitifully, and she, as soon as she heard him, came running
+instantly; besides all this, he enjoy'd this happiness, that there was
+no Beast of prey in the whole Island.</p>
+
+<p>&sect; 11. Thus he went on, Living only upon what he Suck'd till he was Two
+Years Old, and then he began to step a little and Breed his Teeth. He
+always followed the <i>Roe</i> and she shew'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 such like, she us'd to break the Shell with her Teeth,
+and give him the Kernel; still Suckling him, as often as he pleas'd, and
+when he was thirsty she shew'd him the way to the water. If the Sun
+shin'd too hot and scorch'd him, she shaded him; if he was cold she
+cherish'd him and kept him warm; and when Night came she brought him
+home to his old Place, and covered him partly with her own Body, and
+partly with some Feathers which were left in the Ark, which had been put
+in with him when he was first 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 same place where they did; so
+that the Boy being always amongst them learn'd their voice by degrees,
+and imitated it so exactly that there was scarce any sensible
+difference; nay, when he heard the voice of any Bird or Beast, he'd come
+very near it, being of a most excellent Apprehension. 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 Beasts have different
+Sounds to express these different things.) Thus he contracted such an
+Acquaintance with the Wild Beasts, that they were not afraid of him, nor
+he of them.</p>
+
+<p>&sect; 12. By this time he began to have the Ideas of a great many things
+fix'd in his mind, so as to have a desire to some, and an aversion to
+others, even when they were absent. In the mean while he consider'd all
+the several sorts of Animals, and saw that they were all clothed either
+with Hair, Wool, or several sorts of Feathers: he consider'd their great
+Swiftness and Strength, and that they were all arm'd with Weapons
+defensive, as Horns, Teeth, Hoofs, Spurs, Nails, and the like. But that
+he himself was Naked and Defenceless, Slow and Weak, in respect of them.
+For whenever there happened any Controversy about gathering of such ripe
+Fruits as fell from the Trees; he always came off by the worst, for they
+could both keep their own, and take away his, and he could neither beat
+them, off, nor run away from them.</p>
+
+<p>&sect; 13. He observ'd besides that his Fellow-Fawns, tho' their Fore-heads
+were smooth 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 himself; and when
+he had consider'd the Matter, he could not imagine what should be the
+reason of this Difference; then he consider'd such Animals as had any
+Defect or Natural Imperfection, but amongst them all he could find none
+like himself. He took Notice that the Passages of the Excrements were
+cover'd in all other Creatures besides himself: that by which they
+voided their grosser Excrements, with a Tail; and that which serv'd for
+the voiding of their Urine, with Hair or some such like thing. Besides,
+he observ'd that their Privy parts, were more concealed than his own
+were.</p>
+
+<p>&sect; 14. All these things were matter of great Grief to him, and when he
+had perplex'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 so uneasy. He therefore resolv'd to
+help himself, and thereupon gets him some Broad Leaves of Trees, of
+which he made two Coverings, one to wear behind, the other before; and
+made a Girdle of Palm-Trees and Rushes Twisted together, to Hang his
+coverings upon, and Ty'd it about his waste, and so wore it. But alas it
+would not last long, for the Leaves wither'd and dropt away; so that he
+was forc'd to get more, which he doubled and put together as well as he
+could, Plaiting the Leaves one upon another, which made it a little more
+durable, but not much. Then having broke a Bough from a Tree and fitted
+the Ends of it to his Mind, he stript off the Twigs and made it smooth;
+with this he began to attack the Wild Beasts, assaulting the weaker, and
+defending himself against the stronger. 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 wherewithal to
+cover his Nakedness, and also gotten him a Defensive Weapon, so that now
+he had no need of a Tail, nor of those Natural Weapons which he had so
+wish'd for at first.</p>
+
+<p>&sect; 15. He was now above Seven Years Old, and because the repairing of his
+Covering of Leaves so often, was very troublesome to him, he had a
+design of taking the Tail of some Dead Beast, and wearing it himself;
+but when he perceiv'd that all Beasts did constantly avoid those which
+were Dead of the same kind, it made him doubt whether it might be safe
+or not; at last, by chance he found a Dead Eagle, and observing that
+none of the Beasts shew'd any aversion to that Carcass, he concluded
+that this would suit his purpose: 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
+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 Dress
+of his answer'd several Ends; for in the first place it cover'd his
+Nakedness, and help'd to keep him warm, and then it made him so
+frightful to the Beasts, that none of them car'd to meddle with him, or
+come near him; only the <i>Roe</i> his Nurse, which never left him, nor he,
+her; and when she 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.</p>
+
+<p>&sect; 16. Notwithstanding this she grew lean and weak, and continu'd a while
+in a languishing Condition, till at last she Dyed, and then all her
+Motions and Actions ceas'd. When the Boy perceiv'd her in this
+Condition, he was ready to dye for Grief. He call'd her with the same
+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 amiss, but
+every thing as it should be. He had a vehement desire to find, if
+possible, that part were the defect was, that he might remove it, and
+she return to her former State, of Life and Vigour. But he was
+altogether at a loss, how to compass his design, nor could he possibly
+bring it about.</p>
+
+<p>&sect; 17. That which put him upon this search, was what he observ'd in
+himself. He took Notice that when he shut his Eyes, or held any thing
+before them, he could see nothing at all, till that Obstacle was
+removed; and so when he put his Fingers into his Ears, that he could not
+hear, till he took 'em out again; and when he closed his Nostrils
+together, he smelt nothing till they were open'd; from whence he
+concluded, that all his Senses and Actions were liable to Obstacles and
+Impediments, upon the removal of which, the same Operations return'd to
+their former course. Therefore, when he had examined every External Part
+of her, and found no visible defect, and yet at the same time perceiv'd
+an Universal Cessation of Motion in the whole Body, not peculiar to one
+Member, but common to them all, he began to imagine that the hurt was in
+some part, which was most remote from the sight, and hidden in the
+inward part of the Body; and that this Part was of such nature and use,
+that without its help, none of the other External Parts could exercise
+their proper Functions; and that if this Part suffer any hurt, the
+damage was Universal, and a Cessation of the whole ensu'd,</p>
+
+<p>&sect; 18. This made him very desirous to find that part if possible, that he
+might remove the defect from it, that so it might be as it us'd to be,
+and the whole Body might enjoy the Benefit of it, and the same course of
+Actions follow as before. He had before observ'd, in the Bodies of Wild
+Beasts and other Animals, that all their Members were solid, and that
+there were only three Cavities, <i>viz</i>. The Skull, the Breast, and the
+Belly; he imagined therefore that this Part which he wanted, must needs
+be in one of these Cavities, and above all, he had a strong persuasion
+that it was in the middlemost of them. He verily believ'd, that all the
+Members stood in need of this part, and that from thence it must
+necessarily follow, that the Seat of it must be in the Centre. And when
+he reflected upon his own Body, he felt such a part in his Breast, of
+which he had this notion, <i>viz</i>. That it was impossible for for him to
+subsist without it, so much as the twinkling of an eye, tho' he could at
+the same time conceive a possibility of subsisting without his other
+parts, <i>viz</i>. his Hands, Feet, Ears, Nose, Eyes, or even his Head. And
+upon this account, whenever he fought with any Wild Beast, he always
+took particular care to guard his Breast; because of the Apprehension
+which he had of that Part, which was contain'd in it.</p>
+
+<p>&sect; 19. Having, by this way of reasoning, assur'd himself that the
+disaffected Part lay in the Breast; he was resolv'd to make a search, in
+order to find it out; that whatsoever the Impediment was, he might
+remove it if possible; but then again, he was afraid on the other side,
+lest his Undertaking should be worse than the Disease, and prove
+prejudicial. He began to consider next, whether or no he had ever
+remembred any Beasts, or other Animals, which he had seen in that
+condition, recover again, and return to the same State which they were
+in before: but he could call to Mind no such Instance; from whence he
+concluded, that if she was let alone there would be no hopes at all, but
+if he should be so fortunate as to find that Part, and find the
+Impediment, there might be some hope. Upon this he resolv'd to open her
+Breast and make enquiry; in order to which he provides himself with
+sharp Flints, and Splinters of dry Cane almost like Knives, with which
+he made an incision between the Ribs, and cutting through the Flesh,
+came to the <i>Diaphragma</i>; which he finding very Tough and not easily
+broken, assur'd himself, that such a Covering must needs belong to that
+part which he lookt for, and that if he could once get through that, he
+should find it. He met with some difficulty in his Work, because his
+Instruments were none of the best, for he had none but such as were made
+either of Flint or Cane.</p>
+
+<p>&sect; <a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a>However, he sharpned 'em again and renewed his Attempt with all
+the Skill he was Master of. At last he broke through, and the first part
+he met with was the Lungs, which he at first sight mistook, 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 side [which he had open'd]
+and when he perceiv'd that it did lean sideways, he was satisfy'd that
+it was not the part he look'd for, because he was fully perswaded, that
+that must needs be in the midst of the Body, as well in regard of
+Latitude as Longitude. He proceeded in his search, till at last he found
+the Heart, which when he saw closed with a very strong Cover, and
+fastned with strong Ligaments, and covered by the Lungs on that side
+which he had open'd; he began to say to himself. "If this part be so on
+the other side as it is on this which I have open'd, then 'tis certainly
+in the midst, and without doubt the same I look for; especially
+considering the Conveniency of the Situation, the Comliness and
+Regularity of its Figure, the Firmness and Solidity of the Flesh, and
+besides, its being guarded with such a Membrane as I have not observ'd
+in any part." Upon this he searches the other side, and finding the same
+Membrane on the inside of the Ribs, and the Lungs in the same posture,
+which he had observ'd on that side which he had open'd first, he
+concluded the Heart to be the part which he look'd for.</p>
+
+<hr style='width: 45%;' />
+
+<div class="illb" style="width: 464px;">
+<img src="./images/tufail-image4b.png" width="464" height="754" alt="image4" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+<p>&sect; 21. Therefore he first Attacks the <i>Pericardium</i>, which, after a long
+tryal and a great deal of pains, he made shift to tear; and when he had
+laid the Heart bare, and perceiv'd that it was solid on every side, he
+began to examin it, to see if he could find any hurt in it; but finding
+none, he squeez'd it with his Hands, and perceiv'd that it was hollow.
+He began than to think that what he look'd for, might possibly be
+contain'd in that Cavity. When he came to open it, he found in it two
+Cavities, one on the right side, the other on the left. That on the
+right side was full of clotted Blood, that on the left quite empty.
+"Then (says he,) without all doubt, one of those two Cavites must needs
+be the Receptacle of what I I look for; as for that on this side there's
+nothing in it but congealed Blood, which was not so, be sure, till the
+whole Body was in that condition in. which it now is" (for he had
+observ'd that all Blood congeals when it flows from the Body, and that
+this Blood did not differ in the least from any other,) "and therefore
+what I look for, cannot by any means, be such a matter as this; for that
+which I mean, is something which is peculiar to this place, which I find
+I could not subsist without, so much as the Twinkling of an Eye. And
+this is that which I look'd for at first. For as for this Blood, how
+often have I lost a great deal of it in my Skirmishes with the Wild
+Beasts, and yet it never did me any considerable 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 side, I
+find 'tis altogether empty, and I have no reason in the World to think
+that it was made in vain, because I find every part appointed for such
+and such particular Functions. How then can this Ventricle of the Heart,
+which I see is of so excellent a Frame, serve for no use at all? I
+cannot think but that the same thing which I am in search of, once dwelt
+here, but has now deserted his Habitation and left it empty, and that
+the Absence of that thing, has occasion'd this Privation of Sense and
+Cessation of Motion, which happen'd to the Body." Now when he perceiv'd
+that the Being which had inhabited there before, had left its House
+before it fell to Ruine, and forsaken 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 so cut and mangled.</p>
+
+<p>&sect; 22. Upon this the whole Body seem'd to him a very inconsiderable
+thing, and worth nothing in respect of that Being, he believed once
+inhabited, and now had left it. Therefore he applied himself wholly to
+the consideration of that Being. <i>What it was?</i> and <i>how it subsisted?
+what joyn'd it to the Body? Whether it went, and by what passage, when
+it left the Body? What was the Cause of its Departure, whether it were
+forc'd to leave its Mansion, or left the Body of its own accord? and in
+case it went away Voluntarily, what it was that rendred the Body so
+disagreeable to it, as to make it forsake it?</i> And whilst his Mind was
+perplext with such variety of Thoughts, he laid aside all concern for
+the Carcass, and threw it away; for now he perceiv'd that his Mother,
+which had Nurs'd him so Tenderly and had Suckled him, was <i>that
+something</i> which was departed: and from it proceeded all those Actions
+by which she shew'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 Instrument or
+Tool, like his Cudgel which he had made for himself, with which he used
+to Fight with the Wild Beasts. So that now, all his regard to the Body
+was remov'd, and transferr'd to that by which the Body is governed, and
+by whose Power it moves. Nor had he any other desire but to make enquiry
+after that.</p>
+
+<p>&sect; 23. In the mean, time the Carcass of the <i>Roe</i> began to putrifie, and
+emit Noisome Vapours, which still increas'd his aversion to it, so that
+he did not care to see it. 'Twas not long after that he chanc'd to see
+two Ravens engag'd so furiously; that one of them struck down the other
+Stark Dead; and when he had done, he began to scrape with his Claws till
+he had digg'd a Pit, in which he Buried the Carcass of his Adversary.
+Our Philosopher observing this, said to himself, <i>How well has this
+Raven done in Burying the Body of his Companion, tho' he did ill in
+Killing him? How much greater reason was there for me to have been
+forward in performing this Office to my Mother?</i> Upon this he makes a
+Grave, and lays his Mother into it, and Buries her. He proceeded in his
+Enquiry concerning what that should 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 same form and figure with his
+Mother, he believ'd that there was in every one of them something which
+govern'd and actuated them, like that which had actuated and govern'd
+his Mother: formerly: and for the sake of that likeness he us'd to keep
+in their Company, and shew affection towards them. He continued a while
+in this condition, Contemplating the various kinds of Animals and
+Plants, and walking about the Coast of his Island, to see if he could
+find any thing like himself; (as he observ'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 Island was encompass'd by
+the Sea, he thought that there was no other Land in the World but only
+that Island.</p>
+
+<p>&sect; 24. It happen'd that by Collision a Fire was kindled among a parcel of
+Reeds or Canes; which fear'd him at first, as being a Sight which he was
+altogether a Stranger to; so that he stood at a distance a good while,
+strangely surpriz'd, at last he came nearer and nearer by degrees, still
+observing the Brightness of its Light and marvellous Efficacy in
+consuming every thing it touch'd, and changing it into its own Nature;
+till at last, his Admiration of it, and that innate Boldness and
+Fortitude, which God had implanted in his Nature prompted him on, that
+he ventur'd to come near it, and stretch'd out his Hand to take some of
+it. But when it burnt his Fingers and he found there was no dealing with
+it that way, he endeavour'd to take a stick, which the Fire had not as
+yet wholly seiz'd upon; so taking hold on that part which was untouch'd
+he easily gain'd his purpose, and carried 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 especially, because its Light and Heat supply'd the
+absence of the Sun; so 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 observ'd that it always mov'd upwards, he perswaded
+himself that, it was one of those Celestial Substances which he saw
+shining in the Firmament, and he was continually trying of its power, by
+throwing things into it, which he perceiv'd it operated upon and
+consum'd, sometimes sooner, sometimes slower, according as the Bodies
+which he put into it were more or less combustible.</p>
+
+<p>&sect; 25. Amongst other things which he put in to try its strength, he once
+flung in some Fish which had been thrown a-shore by the Water, and as
+soon as e're he smelt the Steam, it rais'd his Appetite, so that he had
+a Mind to Taste of them; which he did, and found 'em very agreeable and
+from that time he began to use himself to the Eating of Flesh, and
+applied himself to Fishing and Hunting till he understood those sports
+very well: upon this account he admir'd his Fire more and more, because
+it help'd him to several sorts of Provision which he was altogether
+unacquainted with before.</p>
+
+<p>&sect; 26. And now when his Affection towards it was increas'd to the highest
+degree, both upon the account of its Beneficial Effects, and its
+Extraordinary Power; he began to think that the Substance which was
+departed from the Heart of his Mother the Roe, was, if not the very same
+with it, yet at least of a Nature very much like it. He was confirm'd in
+his Opinion, because he had observ'd in all Animals, that as long as
+they liv'd, they were constantly warm without any Intermission, and as
+constantly Cold after Death, Besides he found in himself, that there was
+a greater degree of Heat by much in his Breast, near that place where he
+had made the Incision in the <i>Roe</i>. This made him think that if he could
+dissect any Animal alive, and look into that Ventricle which he had
+found empty when he dissected his Dam the <i>Roe</i>, he might possibly find
+it full of that Substance which inhabited it, and so 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, so that he could not stir, and dissected him after the
+same manner he had dissected the <i>Roe</i>, till he came to the Heart; and
+Essaying the left Ventricle first, and opening it, he perceiv'd it was
+full of an Airy Vapour, which look'd like a little Mist or white Cloud,
+and putting in his Finger, he found it hotter than he could well endure
+it, and immediately the Creature Dyed. From whence he assuredly
+concluded, that it was that Moist Vapour which communicated Motion to
+that Animal, and that there was accordingly in every Animal of what kind
+soever, something like it upon the departure of which Death follow'd.</p>
+
+<p>&sect; 27. He had then a great desire to enquire into the other parts of
+Animals, to find out their Order and Situation, their Quantity and the
+manner of there Connexion one with another, and by what means of
+Communication they enjoy the Benefit of that Moist Vapour, so 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 preserv'd. The way which
+he us'd in this Enquiry was the Dissection of all sorts of Animals, 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 most Learned Naturalists ever attain'd
+to.</p>
+
+<p>&sect; 28. And now he Apprehended plainly that every particular Animal, tho'
+it had a great many Limbs, and variety of Senses and Motions, was
+nevertheless <i>One</i> in respect of that Spirit, whose Original was from
+one firm Mansion, <i>viz</i>. the Heart, from whence, its Influence was
+diffus'd among all the Members. And that all the Members were
+subservient to it, or inform'd and supported by it, and that this Spirit
+made use of those Members, in the same manner as a Soldier do's of his
+Weapons, or an Huntsman or Fisherman of his Tackling, who makes use of
+different ways and things, according to the difference of the Creatures
+he intends to catch. Now the Soldiers Weapons are some of 'em defensive
+and offensive, and the Sportsman's too are some for Land, and some for
+Water: So the Anatomists Instruments, are some for Fission, others for
+Fraction, and others for Perforation. And thus tho' the Body was <i>One</i>,
+yet that governing Spirit made use of it several ways, according to the
+respective uses of each Member, and the several ends which it propos'd
+to obtain.</p>
+
+<p>&sect; 29. Thus he perceiv'd that there was all this while but <i>One</i> Animal
+Spirit, whose Action when he made use of the Eye, was <i>Sight</i>; when of
+the Ear, <i>Hearing</i>; when of the Nose, <i>Smelling</i>; when of the Tongue,
+<i>Tasting</i>; and when of the Skin and Flesh, <i>Feeling</i>. When it employ'd
+any Limb, then its Operation was <i>Motion</i>; and when it made use of the
+Liver, <i>Nutrition</i> and <i>Concoction</i>. And that, tho' there were Members
+fitted to every one of these uses, yet none of them could perform their
+respective Offices, without having Correspondence with that Spirit, by
+means of the Nerves; and that if at any time it chanc'd that their
+passages were either broken off or obstructed, such a Member would be
+altogether useless. Now these; Nerves derive this Spirit from the Brain,
+which has it from the Heart (and contains abundance of Spirit, because
+it is divided into a great many partitions) and by what means soever any
+limb is depriv'd of his Spirit, it's Action ceases, and 'tis like a cast
+off Tool, not fit for use. And if this Spirit depart wholly from the
+Body, or is consum'd or dissolv'd by any means whatsoever, then the
+whole Body is depriv'd of Motion all at once, and reduced to a State of
+Death.</p>
+
+<p>&sect; 30. Thus far had his Observations brought him about the end of the
+Third Seventh Year of his Age, <i>viz</i>. 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 such Wild Beasts as
+he had dissected. His thread was made of Hair, and of the Bark of the
+Stalks of Althaea, Mallows or any other Plants, which afforded such
+Strings as were fit for that purpose. He learn'd the making of these
+threads from the use which he had made of the Rushes before. He made
+Awls of sharp Thorns, and Splinters of Cane, sharpned with Flints. He
+learn'd the Art of Building, from the Observations he made upon the
+Swallows Nests. He Builds himself a Store-house and a Pantry, to lay up
+the remainder of his Provision in: and made a Door to it of Canes
+twisted together, to prevent any of the Beasts getting in, during his
+absence. He took Birds of prey and brought them up for Hawking; and kept
+tame</p>
+
+<p>Poultry for their Eggs and Chickens. He took the tips of the Buffalo's
+Horns and fastned them upon the strongest Canes he could get, and Staves
+of the Tree <i>Alz&acirc;n</i> and Others; and so, partly by the help of the Fire,
+and partly of sharp edg'd Stones, he so fitted them that they serv'd him
+instead of so many Spears. He made him a shield of Hides folded
+together. All this pains he took to furnish himself with Artificial
+Weapons, because he found himself destitute of Natural ones.</p>
+
+<p>&sect; 31. Now when he perceiv'd that his Hand supplied all these defects
+very well, and that none of all the various kinds of Wild Beasts durst
+stand 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 so proper as to chuse out some of the strongest and swiftest
+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 persue the
+other kinds of Wild Beasts. There were in that Island both Wild Horses
+and Asses; he chose of both sorts, such as seem'd fittest for his
+purpose, and by exercise he made them so gentle and tractable that he
+was compleat Master of his Wishes. And when, he had made out of the
+Skins of Beasts, such things as serv'd him competently well, in the Room
+of Bridles and Saddles, he could very easily then overtake such Beasts,
+as he could scarce ever have been able to have catch'd any other manner
+of way. He made all these discoveries whilst he was employed in the
+Study of Anatomy, and the searching out of the Properties, peculiar to
+each Part, and the difference between them; and all this about that time
+I speak of, <i>viz</i>. of the Age of 21 Years.</p>
+
+<hr style='width: 45%;' />
+
+<div class="illb" style="width: 457px;">
+<img src="./images/tufail-image5d.png" width="457" height="745" alt="image5" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+<p>&sect; 32. He then proceeded further to examin the Nature of Bodies in this
+Sublunary World, <i>viz</i>. The different kinds of Animal, Plants, Minerals,
+and several sorts of Stones, Earth, Water, Exhalations, Ice, Snow, Hail,
+Smoak, Hoar, Frost, Flame, and Heat. In which he observ'd different
+Qualities, and different Actions, and that their Motions agreed in some
+respects, and differ'd in others: and considering these things with
+great Application, he perceiv'd that their Qualities also agreed in some
+things, and differ'd in others; and that so far as they agreed, they
+were <i>One</i>; but when consider'd with Relation to their differences, <i>a
+great many</i>: 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 so fast upon him, that 'twas impossible for him, to
+Comprehend them. Nay, when he consider'd the difference of his own
+Limbs, which he perceiv'd were all distinct from one another, by some
+Property and Action peculiar to each, it seem'd to him that there was a
+<i>Plurality</i> in his Own Essence. And when he look'd upon any one Member
+it self, he found that it might be divided into a great many parts, from
+whence he concluded, that there must needs be a Plurality in his own
+Essence, and not only in his own but in every other also.</p>
+
+<p>&sect; 33. Then he enter'd upon another sort of Speculation of the second
+kind, by which he perceiv'd that tho' the parts of his Body were many,
+yet they were Conjoyned and Compacted together so as to make one Body,
+and that what difference there was between them consisted only in the
+difference of their Actions, which diversity proceeded from that Animal
+Spirit, the Nature of which he had before search'd into, and found out.
+Now he knew that his Spirit was One in Essence, and was really the
+Substance of his Being, and that all the rest of the Members serve that
+Spirit as Instruments, and in this Respect he perceiv'd his own Essence,
+to be <i>One</i>.</p>
+
+<p>&sect;. 34. He proceeded from hence to the consideration of all the Species
+of Animals and found that every Individual of them was <i>One</i>. Next he
+consider'd them with regard to their different Species, <i>viz</i>. as Roes,
+Horses, Asses and all sorts of Birds according to their kinds, and he
+perceiv'd that all the Individuals of every Species were exactly like
+one another, in the shape of their Parts, both within and without, that
+their Apprehensions, Motions, and Inclinations were alike, and that
+those little differences which where visible amongst them, were
+inconsiderable in respect of those many things in which they agreed.
+From whence he concluded, that the Spirit which actuated any Species was
+one and the same; only distributed among so many Hearts, as there were
+Individuals in that Species, so that if it were possible for all that
+Spirit, which is so divided among so many Hearts, to be Collected into
+one Receptacle, it would be all the same thing, just as if any one
+Liquor should be pour'd out into several Dishes and afterwards put all
+together again in one Vessel; this Liquor would still be the <i>same</i>, as
+well when it was divided, as when it was altogether, only in respect of
+that division it may be said in some sort to be Multiplied. By this way
+of Contemplation he perceiv'd that a whole Species was One and the same
+thing, and that the Multiplicity of Individuals in the same Species is
+like the Multiplicity of Parts in the same Person, which indeed are not
+<i>many</i> [i.e. are only <i>One</i>.]</p>
+
+<p>&sect; 35. Then he represented in his Mind, all the Several kinds of Animals,
+and perceiv'd that Sensation, and Nutrition, and the Power of moving
+freely where they pleas'd, was common to them all; which Actions he was
+assur'd before, were all very proper to the Animal Spirit, and that
+those lesser things in which they differ'd (notwithstanding their
+agreement in these greater,) were not so proper to that Spirit. From
+this consideration he concluded, that it was only One and the same
+Animal Spirit, which Actuated all living Creatures whatsoever, tho'
+there was in it a little difference, which each Species claim'd as
+peculiar to it self. For instance, suppose the same Water be pour'd out
+into different Vessels, that which is in this Vessel may possibly be
+something warmer than that which is in another, tho' 'tis the same Water
+still, and so every degree of Heat and Cold in this Water in the Several
+Vessels, will represent the Specifick difference which there is in
+Animals: And as that Water is all one and the same, so is that Animal
+Spirit <i>One</i>, tho' in some respect there is a sort of Multiplicity. And
+so under this Notion he look'd upon the whole Species of living
+Creatures, to be all <i>One</i>.</p>
+
+<p>&sect; 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 some one thing which they did all of them partake of,
+which was the same to them that the Animal Spirit was to the living
+Creature, and that in respect of <i>That</i> they were all One. Whereupon,
+taking a view of all the several kinds of Plants, he concluded that they
+were all One and the same, by reason of that Agreement which he found in
+their Actions, <i>viz</i>. their Nourishment and Growing.</p>
+
+<p>&sect; 37. Then he Comprehended in one single Conception, the whole kinds of
+Animals and Plants together, and found that they were both alike in
+their Nutrition and Growing, only the Animals excell'd the Plants in
+Sensation and Apprehension; and yet he had sometimes observ'd something
+like it in Plants, <i>viz.</i> That some Flowers do turn themselves towards
+the Sun, and that the Plants extend their Roots, that way the
+Nourishment comes, and some other such like things, from whence it
+appear'd to him that Plants and Animals, were One and the same, in
+respect of that <i>One thing</i> which was Common to them both; which was
+indeed more perfect in the One, and more obstructed and restrained in
+the other; like Water that is partly running and partly frozen. So that
+he concluded that Plants and Animals were all <i>One</i>.</p>
+
+<p>&sect; 38. He next consider'd those Bodies, which have neither Sense,
+Nutrition nor Growth, such as Stones, Earth, Air, and Flame, which he
+perceiv'd had all of them Three Dimensions, <i>viz. Length, Breadth, and
+Thickness</i>, and that their differences consisted only in this, that some
+of them were Colour'd, others not, some were Warm, others Cold, and the
+like. He observ'd that those Bodies which were Warm, grew Cold, and on
+the contrary, that those which were Cold grew Warm, He saw that Water
+was rarified into Vapours, and Vapours again Condens'd into Water; and
+that such things as were Burn't, were turn'd into Coals, Allies, Flame
+and Smoak, and if in its Ascent it were intercepted by an Arch of Stone
+or the like, it thickned there and was like other Gross, Earthly
+Substances. From whence it appear'd to him that, all things were in
+Reality, <i>One</i>, tho' multiplied and diversified in some certain
+respects, as the Plants and Animals were.</p>
+
+<p>&sect; 39. Then considering with himself, what that common thing must be, in
+which the <i>Sameness</i> of the Animals and Plants did consist he saw that
+it must be some <i>Body</i>, like those Bodies, which had a Threefold
+Dimension, <i>viz</i>, Length, Breadth, and Thickness; and that whether it
+were Hot or Cold, it was like One of those other Bodies which have
+neither Sense nor Nutrition, and differ'd from them only in those
+Operations which arise from the Organical parts of Plants and Animals.
+And that, in, all likelihood, those Operations were not Essential, but
+deriv'd from something else. So that if those Operations were to be
+communicated to those other Bodies, they would be like this. Considering
+it therefore abstractedly, with regard to its Essence only, as stript of
+those Operations, which at first sight seem'd to flow from it, he
+perceiv'd that it was a <i>Body</i>, of the same kind, with those other
+Bodies; upon which Contemplation, it appear'd to him that all Bodies, as
+well those that had Life, as those that had not, as well those that
+mov'd, as those that rested in their Natural places were <i>One</i>; Only
+there were some Actions in some of them, which proceeded from their
+Organical Parts; concerning which Actions he could not yet determine
+whether they were Essential, or deriv'd from something without. Thus he
+continu'd, considering nothing but the Nature of Bodies, and by this
+means he perceiv'd, that whereas at first sight, <i>Things</i> had appear'd
+to him innumerable and not to be comprehended; <i>Now,</i> he discovered the
+whole Mass and Bulk of Creatures were in Reality only <i>One</i>.</p>
+
+<p>&sect; 40. He continu'd in this Opinion a considerable time. Then he
+consider'd all sorts of Bodies, both Animate and Inanimate, which one
+while seem'd to him to be <i>One</i>; and another, <i>a great many</i>. And he
+found that all of them had a Tendency either upward, as Smoak, Flame,
+and Air, when detain'd under Water; or else downward, as Water, pieces
+of Earth, or Parts of Animals and Plants; and that none of these. Bodies
+were free from one or other of these Tendencies, or would ever lye
+still, unless hinder'd by some other Body, and interrupted in their
+course; as when, for instance, a Stone in its fall is stopp'd by the
+solidity and hardness of the Earth, when 'tis plain it would otherwise
+continue still descending; so Smoak still continues going upwards, and
+if it should be intercepted by a solid Arch, it would divide both to the
+right and left, and so soon as it was freed from the Arch, would still
+continue ascending; and pass through the Air, which is not solid enough
+to restrain it. So when a Leathern Bottle is fill'd with Air and stopp'd
+up close, if you hold it under Water; it will still strive to get up,
+till it returns to its place of Air; and then it rests, and its
+reluctancy and propensity to ascend, ceases.</p>
+
+<p>&sect; 41. He then enquir'd whether or no he could find any Body that was at
+any time destitute of both these Motions, or a Tendency toward them, but
+he could find none such, among all Bodies which he had about him. The
+reason of this Enquiry was, because he was very desirous to know the
+Nature of Body; as such, abstracted from all manner of Qualities, from
+whence arises Multiplicity or Diversity of Kinds. But when he found this
+too difficult a Task for him, and he had examin'd those Bodies which had
+the fewest Qualities, and could find, none of them void of one of these
+two, <i>viz.</i> Heaviness or Lightness; he proceeded to consider the Nature
+of these two Properties, and to examin whether they did belong to Body
+<i>quatenus</i> Body, or else to some other Quality superadded to Body. Now
+it seem'd plain to him, that <i>Gravity</i> and <i>Levity</i>, did not belong to
+Body as such; for if so, then no Body could subsist without them both:
+whereas on the contrary, we find Heavy Bodies which are void of all
+Lightness, and also some Light Bodies which are void of all Heaviness,
+and yet without <i>doubt</i> they both are <i>Bodies</i>; in each of which there
+is something superadded to Corporeity, by which they are distinguish'd
+one from the other, and that makes the difference between them,
+otherwise they would be both one and the same thing, in every respect.
+From whence it appear'd plainly, that the Essence both of an <i>Heavy</i>,
+and <i>Light Body</i> was compos'd of two things; One, which was common to
+them both, <i>viz. Corporeity</i>, the other, by which they are distinguish'd
+one from the other, <i>viz. Gravity</i> in the one, and <i>Levity</i> in the
+other, which were superadded to the Essence of Corporeity.</p>
+
+<p>&sect; 42. In like manner he consider'd either Bodies, both Animate and
+Inanimate, and found their Essence confined in <i>Corporeity</i> and in some,
+one thing, or more superadded to it. And thus he attain'd a Notion of
+the Forms of Bodies, according to their differences. These were the
+first things he found out, belonging to the Spiritual World; for these
+Forms are not the objects of Sense, but are apprehended by Intellectual
+Speculation. Now among other things of this kind which he discover'd, it
+appear'd to him that the <i>Animal Spirit</i>, which is Seal'd in the Heart
+(as we have mention'd before) must necessarily have some <i>Quality</i>
+superadded to its <i>Corporeity,</i> which rendred it capable of those
+wonderful Actions, different Sensations and Ways of apprehending Things,
+and various sorts of Motions; and that this <i>Quality</i> must be its
+<i>Form</i>, by which it is distinguish'd from other Bodies (which is the
+same that the Philosophers call the Sensitive Soul) and so in Plants,
+that which was in them the same that radical Moisture was in Beasts, was
+something proper to them, which, was their <i>Form</i>, which the
+Philosophers call the Vegetative Soul. And that there was also in
+inanimate things, (<i>viz</i>. all Bodies, besides Plants and Animals, which
+are in this sublunary World) something peculiar to them, by the Power of
+which, every one of them perform'd such <i>Actions</i> as were proper to it;
+namely, various sorts of Motion, and different kinds of sensible
+Qualities, and that thing was the Form of every one of them, and this is
+the same which the Philosophers call <i>Nature</i>.</p>
+
+<p>&sect; 43. And when by this Contemplation it appear'd to him plainly, that
+the true Essence of that <i>Animal Spirit</i>, which he had been so intent,
+was compounded of Corporeity, and some other Quality superadded to that
+Corporeity, and that it had its Corporeity in common with other Bodies;
+but that this other Quality which was superadded, was peculiar to it
+self: Immediately he slighted and despis'd the Notion of Corporeity, and
+applied himself wholly to that other superadded Quality (which is the
+same that we call the <i>Soul</i>) the Nature of which he earnestly desired
+to know. Therefore he fix'd all his Thoughts upon it, and began his
+Contemplation with considering all Bodies, not as Bodies, but as endu'd
+with <i>Forms</i>, from whence necessarily flow these Properties, by which
+they are distinguish'd one from another.</p>
+
+<p>&sect; 44. Now by following up this Notion, and comprehending it in his Mind,
+he perceiv'd that all Bodies had one <i>Form</i> in common, from whence one
+or more Actions did proceed. And that there were some of these, which
+tho' they agreed with all the rest in that one common Form, had another
+Form besides superadded to it, from whence some Actions proceeded. And
+further, that there was another sort, which agreeing with the rest in
+those two Forms which they had, was still distinguish'd from them by a
+third Form, superadded to those other two, from whence also proceeded
+some Actions. For instance, all Terrestrial Bodies, as Earth, Stones,
+Minerals, Plants, Animals, and all other heavy Bodies, do make up one in
+Number, which agree in the same <i>Form</i>, from whence flows the Property
+of<i>descending</i> continually, whilst there is nothing to hinder their
+Descent: And whensoever they are forc'd to move upwards, if they are
+left to themselves, they immediately, by the Power of their <i>Form</i>, tend
+downwards again. Now, some part of this Number, <i>viz</i>. Plants and
+Animals, tho' they do agree with all that Multitude before mention'd, in
+that <i>Form</i>; yet still have another <i>Form</i> superadded to it, from whence
+flow <i>Nutrition</i> and <i>Accretion.</i> Now the meaning of <i>Nutrition</i> is,
+when the Body that is nourish'd, substitutes in the room of that which
+is consum'd and wasted from it self, something of the like kind, which
+it draws to it self, and then converts into its own Substance.
+<i>Accretion</i>, or Growing, is a Motion according to the three Dimensions,
+<i>viz. Length, Breadth,</i> and <i>Thickness</i>, 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 <i>Vegetative Soul</i>. Now part of this Multitude, <i>viz.</i> Animals,
+tho' they have the first and second Forms in common with the rest, have
+still a third Form superadded, from which arise Sensation and Local
+Motion, Besides, he perceiv'd that every particular <i>Species</i> of
+Animals, had some Property which, distinguish'd it, and made it quite
+different from the rest, and he knew that this Difference must arise
+from some Form peculiar to that <i>Species</i>, which was superadded to the
+Notion of that Form which it had in common with the rest of Animals. And
+the like he saw happen'd to the several kinds of Plants.</p>
+
+<p>&sect; 45. And it was evident to him, that the Essences of those sensible
+Bodies, which are in this sublunary World, had some of them more
+Qualities superadded to their <i>Corporeity</i>, and others, fewer. Now he
+knew that the Understanding of the fewer, must needs be more easie to
+him, than the Understanding of those which were more in number. And
+therefore, he endeavour'd to get a true Notion of the Form of some one
+thing, whose Essence was the most simple and uncompounded. Now he
+perceiv'd that the Essence of Animals and Plants consisted of a great
+many Properties, because of the great variety of their Operations; for
+which reason, he deferr'd the enquiring into their Forms. As for the
+Parts of the <i>Earth</i>, he saw that some of them were more simple than
+others, and therefore resolv'd to begin his Enquiry with the most simple
+of all. So he perceiv'd that <i>Water</i>, was a thing, whose Essence was not
+compounded of many Qualities, which appear'd from the Paucity of those
+Actions which arise from its Form. The same he likewise observ'd in the
+<i>Fire</i>, and <i>Air</i>.</p>
+
+<p>&sect; 46. Now he had a Notion before, that all these four might be chang'd
+one into another; and therefore there must be some one thing which they
+jointly participated of, and that this thing was Corporeity. Now 'twas
+necessary, that this one thing which was common them all, should be
+altogether free from those <i>Qualities</i>, by which these four were
+distinguish'd one from the other; and be neither <i>heavy</i> nor <i>light</i>;
+<i>hot</i> nor <i>cold; moist</i> nor <i>dry</i>; because none of these Qualities were
+common to all Bodies, and therefore could not appertain to <i>Body</i> as
+such. And that if it were possible to find any such Body, in which there
+was no other Form superadded to <i>Corporeity</i>, it would have none, of
+these Qualities, nor indeed any other but what were common to all
+Bodies, with what Form soever endu'd. He consider'd therefore with
+himself, to see 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 <i>Extension,</i> and that he
+perceiv'd was common to all Bodies, <i>viz</i>. That they had all of them
+<i>length, breadth</i>, and <i>thickness</i>. Whence he gather'd, that this
+Property belong'd to Body, as Body. However, his Sense could not
+represent to him any Body existent in Nature, which had this only
+Adjunct, and was void of all other Forms: For he saw that every one of
+them had some other Quality superadded to the said <i>Extension</i>.</p>
+
+<p>&sect; 47. Then he consider'd further, whether this Three-fold <i>Extension</i>,
+was the very Essence of Body or not; and quickly found, that besides
+this <i>Extension</i>, there was another, in which this Extension did exist,
+and that this Extension could not subsist by it self, as also the Body
+which was extended, could not subsist by it self without Extension. This
+he experimented in some of those sensible Bodies which are endu'd with
+Forms; for Example, in Clay: Which he perceiv'd, when moulded into any
+Figure, (Spherical suppose) had in it a certain Proportion, Length,
+Breadth, and Thickness. But then if you took that very same Ball, and
+reduc'd it into a Cubical or Oval Figure, the Dimensions were chang'd,
+and did not retain the same Proportion which they had before, and yet
+the Clay still remain'd the same, without any Change, only that it was
+necessary for it to be extended into Length, Breadth, and Thickness, in
+some Proportion or other, and not be depriv'd of its Dimensions: Yet it
+was plain to him from the successive Alterations of them in the same
+Body, that they were distinct from the Clay itself; as also, that
+because the Clay could not be altogether without them, it appear'd to
+him that it belong'd to its Essence. And thus from this Experiment it
+appear'd to him, that Body consider'd as Body, was compounded of two
+Properties: The one of which represents the <i>Clay</i>, of which the Sphere
+was made; The other, the <i>Threefold Expression</i> of it, when form'd into
+a Sphere, Cube, or what other Figure soever. Nor was it possible to
+conceive <i>Body</i>, but as consisting of these two Properties, neither of
+which could subsist without the other. But that one (namely, that of
+Extension) which was liable to Change, and could successively put on
+different Figures, did represent the Form in all those Bodies which had
+Forms. And that other which still abode in the same State, (which was
+the <i>Clay</i>, in our last Instance) did represent <i>Corporeity,</i> which is
+in all Bodies, of what Forms soever. Now that which we call <i>Clay</i> in
+the foregoing Instance, is the same which the Philosophers call <i>Materia
+prima</i> [the first Matter] and &#979;&#955;&#951;, which is wholly destitute of all
+manner of Forms.</p>
+
+<p>&sect;. 48. When his Contemplation had proceeded thus far, and he was got to
+some distance from sensible Objects, and was now just upon the Confines
+of the intellectual World, he dissident, and inclin'd rather to the
+sensible World, which he was more used to. Therefore he retir'd from the
+Consideration of abstracted <i>Body</i>,(since he found that his Senses could
+by no means reach it, neither could he comprehend it) and applied
+himself to the Consideration of the most simple sensible Bodies he could
+find, which were those four, about which he had been exercis'd. And
+first of all he consider'd the <i>Water</i>, which he found, if let alone in
+that Condition which its Form requir'd, had these two things in it,
+<i>viz</i>. Sensible Cold, and a Propension to move downwards; But if heated
+by the Fire or the Sun, its Coldness was remov'd, but its Propension to
+move downwards still remain'd: But afterwards, when it came to be more
+vehemently heated, it lost its tendency downwards, and mounted upwards;
+and so it was wholly depriv'd of both those Properties which us'd
+constantly 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, since there appear'd in
+it Actions, which must needs owe their Origin to another Form. Therefore
+it must have receiv'd another Form which had not been there before,from
+which arose those Actions, which never us'd to appear in it whilst it
+had the other Form.</p>
+
+<p>&sect; 49. Now he knew that every thing that was produc'd anew, must needs
+have some Producer. And from this Contemplation, there arose in his Mind
+a sort of Impression of the Maker of that Form, tho' his Notion of him
+as yet was general and indistinct. Then he paus'd on the examining of
+these Forms which he knew before, one by one, and found that they were
+produc'd anew, and that they must of necessity be beholden to some
+efficient Cause. Then he consider'd the Essences of Forms, and found
+that they were nothing else, but only a Disposition of <i>Body</i> to produce
+such or such Actions. For instance, Water, when very much heated, is
+dispos'd to rise upwards, and that Disposition is its Form. For there is
+nothing present in this Motion, but <i>Body</i>, and some things which are
+observ'd to arise from it, which were not in it before (such as
+Qualities and Motions) and the Efficients which produce them. Now the
+fitness of Body for one Motion rather than another, is its <i>Disposition</i>
+and <i>Form</i>. The same he concluded of all other Forms, and it appear'd to
+him, that those Actions which arose from them, were not in reality owing
+to them, but to the efficient Cause, who made use of these Forms to
+produce those Actions which are attributed to them, [<i>i.e</i>, the Forms].
+Which Notion of his is exactly the same with what God's Apostle
+[<i>Mahomet</i>] says; <i>I am his Hearing by which he hears, and his Seeing by
+which he sees.</i> And in the <i>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</i>.</p>
+
+<p>&sect; 50. Now, when he had attain'd thus far, so as to have a general and
+indistinct Motion of this <i>Agent</i>, he had a most earnest Desire to know
+him distinctly. And because he had not as yet withdrawn himself from the
+sensible World, he began to look for this <i>voluntary Agent</i> among
+sensible Things; nor did he as yet know, whether it was one Agent or
+many. Therefore he enquir'd strictly into all such Bodies as he had
+about him, <i>viz</i>. those which he had been employ'd about all along, and
+he found that they were all liable to <i>Generation</i> and <i>Corruption</i>: And
+if there were any which did not suffer a total Corruption, yet they were
+liable to a partial one, as <i>Water</i> and <i>Earth</i>, the parts of which are
+consum'd by Fire. Likewise he perceiv'd, that the <i>Air</i> was by extremity
+of Cold chang'd into Snow, and then again into Water; and among all the
+rest of the Bodies which he was conversant with, he could find none
+which had not its Existence anew, and required some <i>voluntary Agent</i> to
+give it a Being. Upon which account he laid them all aside, and
+transferr'd his Thoughts to the Consideration of the Heavenly Bodies.
+And thus far he reach'd in his Contemplations, about the end of the
+fourth Septenary of his Age, <i>viz</i>. when he now eight and twenty Years
+old.</p>
+
+<p>&sect; 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
+Dimensions Length, Breadth and Thickness, without any exception; and
+that every thing that was so extended, was Body; <i>ergo</i>, they were all
+Bodies. Then, he consider'd next, whether they were extended infinitely,
+as to stretch themselves to an endless Length, Breadth and Thickness;
+or, whether they were circumscrib'd by any Limits, and terminated by
+some certain Bounds, beyond which there could be no Extension. But here
+he stopp'd a while, as in a kind of Amazement.</p>
+
+<p>&sect; 52. At last, by the strength of his Apprehension, and Sagacity of his
+Understanding, he perceiv'd that the Notion of infinite Body was absurd
+and impossible, and a Notion wholly intelligible. He confirm'd himself
+in this Judgment of his, by a great many Arguments which occurr'd to
+him, when he thus argued with himself. <i>That this heavenly Body is
+terminated on this side which is next to me, is evident to my sight: And
+that it cannot be infinitely extended on that opposite side, which
+rais'd this Scruple in me; I prove thus: Suppose two Lines drawn from
+the Extremity of this Heavenly Body, on that terminated Side which is
+next to me, which Lines should be produc'd quite through this Body</i>, in
+infinitum, <i>according to the Extension of the Body; then suppose a long
+part of one of these 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 parallel with the other; then suppose them through this
+Body, till you come to that side which we suppos'd to be infinite:
+Either you will find both these 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 not, which is absurd: Or
+else the Line which was cut will not be so long as that other, and
+consequently 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 shorter than that Line which had nothing
+cut off from it, therefore equal to it; But this is finite, therefore
+the other is finite. Therefore the Body in which such Lines are drawn is
+finite; And all Bodies in which such Lines may be drawn, are finite: But
+such Lines may be drawn in all Bodies. Therefore if we suppose an
+infinite Body, we suppose an Absurdity and Impossibility.</i></p>
+
+<hr style='width: 45%;' />
+
+<div class="illb" style="width: 465px;">
+<img src="./images/tufail-image6b.png" width="465" height="734" alt="image6" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+<p>&sect; 52b. When by the singular strength of his Genius, (which he exerted in
+the finding out such a Demonstration) he had satisfied himself that the
+Body of Heaven was finite; he desired, in the next place, to know what
+Figure it was of, and how it was limited by the circumambient
+Superficies. And first he observ'd the Sun, Moon and Stars, and saw that
+they all rose in the East, and set in the West; and those which went
+right over his Head describ'd a great Circle, but those at at greater
+distance from the Vertical Point, either Northward or Southward,
+describ'd a lesser Circle. So that the least Circles 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 last of which is the Circle
+of <i>Sohail</i> or <i>Canopus</i>; the first, the Circle of those two Stars which
+are called in <i>Arabick Alpherkad&acirc;ni</i>. Now because he liv'd under the
+Equinoctial Line, (as we shew'd before) all those Circles did cut the
+Horizon at right Angles, and both North and South were alike to him, and
+he could see both the Pole-Stars: He observ'd, that if a Star arose at
+any time in a great Circle, and another Star at the same in a lesser
+Circle, yet nevertheless, as they rose together, so they set together:
+and he observ'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 observing the Return of the Sun, Moon and Stars to
+the East, after their Setting; and also, because they always appear'd to
+him of the same bigness, both when they rose, 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 sight, at
+some times than others; and consequently their Dimensions would have
+appear'd proportionably greater or lesser; but since there was no such
+Appearance, he concluded that their Motions were Circular. Then he
+consider'd the Motion of the Moon and the Planets from West to East,
+till at last he understood a great part of Astronomy. Besides, 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 space of a Day and a Night. But it were too tedious
+to explain particularly how he advanc'd in this Science; besides, 'tis
+taught in other Books; and what we have already said, is as much as is
+requisite for our present purpose.</p>
+
+<p>&sect; 53. When he had attain'd to this degree of Knowledge, he found that
+the whole Orb of the Heavens, and whatsoever was contained in it, was as
+one Thing compacted and join'd together; and that all those Bodies which
+he us'd to consider before as Earth, Water, Air, Plants, Animals and the
+like, were all of them so contain'd in it, as never to go out of its
+Bounds: And that the whole was like One Animal, in which the Luminaries
+represented the Senses; The Spheres so join'd and compacted together,
+answer'd to the Limbs; and the Sublunary World, to the Belly, in which
+the Excrements and Humors are contain'd, and which oftentimes breeds
+Animals, as the Greater World.</p>
+
+<p>&sect; 54. Now when it appear'd to him, that the whole World was only One
+Substance, depending upon a Voluntary Agent, and he had united all the
+Parts of it, by the same way of thinking which he had before made use of
+in considering the Sublunary World; he proposed to his Consideration the
+World in General, and debated with himself, whether it did exist in
+<i>Time</i>,after it had been; and came to <i>Be</i>, out of nothing; or whether
+it had been from Eternity, without any Privation preceeding it.
+Concerning this Matter, he had very many and great Doubts; so that
+neither of these two Opinions did prevail over the other. For when he
+propos'd to himself the Belief of its Eternity, there arose 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
+Extension: And that such a Being as was not free from Accidents produc'd
+anew, must also it self be produc'd anew, because it cannot be said to
+be more ancient than those Accidents: And that which cannot exist before
+Accidents produc'd in Time, must needs itself be produc'd in Time. Then
+on the other hand, when he propos'd to himself the Belief of its being
+produc'd a-new, other Objections occur'd to him; for he perceiv'd that
+it was impossible to conceive any Notion of its being produc'd a-new,
+unless it was suppos'd that there was Time before it; whereas Time was
+one of those things which belong'd to the World, and was inseparable
+from it; and therefore the World could not be suppos'd to be later than
+Time. Then he consider'd, that a Thing Created must needs have a
+Creator: And if so, Why did this Creator make the World now, and not as
+well before? Was it because of any new Chance which happen'd to him?
+That could not be; for there was nothing existent besides himself. Was
+it then upon the Account of any Change in his own Nature? But what
+should cause that Change? Thus he continued for several Years, arguing
+<i>pro</i> and <i>con</i> about this Matter; and a great many Arguments offer'd
+themselves on both sides, so that neither of these two Opinions in his
+Judgment over-balanc'd the other.</p>
+
+<p>&sect; 55. This put him to a great deal of trouble, which made him begin to
+consider with himself, what were the Consequences which did follow from
+each of these Opinions, and that perhaps they might be both alike. And
+he perceiv'd, that if he held that the World was created in Time, and
+existed after a total Privation, it would necessarily follow from
+thence, that it could not exist of it self, without the help of some
+Agent to produce it. And that this Agent must needs be such an one as
+cannot be apprehended by our Senses; for if he should be the Object of
+Sense, he must: be <i>Body</i>, and if <i>Body</i>, then a Part of the World, and
+consequently a Created Being; such an one, as would have stood in need
+of some other Cause to create him: and if that second Creator was
+<i>Body</i>, he would depend upon a, third, and that third upon upon a
+fourth, and so <i>ad infinitum</i>, which is absurd. Since therefore the
+World stands in need of an incorporeal Creator: And since the Creator
+thereof is really incorporeal, 'tis impossible for us to apprehend him
+by any of our Senses; for we perceive nothing by the help of them, but
+<i>Body</i>, or such Accidents as adhere to <i>Bodies</i>: And because he cannot
+be perceiv'd by the Senses, it is impossible he should be apprehended by
+the Imagination; for the Imagination does only represent to us the Forms
+of things in their absence, which we have before learn'd by our Senses.
+And since he is not <i>Body</i>, we must not attribute to him any of the
+Properties of <i>Body</i>; the first of which is Extension, from which he is
+free, as also from all those 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. <i>Shall not he know it, that created it? He is
+wise, Omniscient!</i></p>
+
+<p>&sect; 56. On the other side, he saw 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; because
+there could be no Rest before it, from whence it might commence its
+Motion. Now all Motion necessarily requires a Mover; and this Mover must
+be either a Power diffus'd through the Body mov'd, or else through some
+other Body without it, or else a certain Power, not diffus'd or
+dispers'd through any Body at all. Now every Power which passeth, or is
+diffus'd, through any Body, is divided or doubled. For Instance; The
+<i>Gravity</i> in a Stone, by which it tends downwards, if you divide the
+Stone into two parts, is divided into two parts also; and if you add to
+it another like it, the Gravity is doubled. And if it were possible to
+add Stones <i>in infinitum,</i> the Gravity would increase <i>in infinitum</i>
+too. And if it were possible, that that Stone should grow still bigger,
+till it reach'd to an infinite Extension, the Weight would increase also
+in the same proportion; and if on the other side, a Stone should grow to
+a certain size, and stop there, the Gravity would also increase to such
+a pitch, and no farther. Now it is demonstrated, that all Body must
+necessarily be finite; and consequently, 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
+Cessation. Therefore if we affirm the Eternity of the World, it
+necessarily follows that the Power which moves it, is not in its own
+Body, nor in the other Exterior Body; but proceeds from something
+altogether abstracted from Body, and which cannot be describ'd by
+Corporeal Adjuncts or Properties. Now he had learn'd from his first
+Contemplation of the Sublunary World, that the true Essence of Body
+consisted in its <i>Form,</i> which is its Disposition to several sorts of
+Motion; but that Part of its Essence which consisted in <i>Matter</i> was
+very mean, and scarce possible to be conceiv'd; therefore the Existence
+of the whole World consists in its Disposition to be mov'd by this
+Mover, who is free from Matter, and the Properties of Body; abstracted
+from every thing which we can either perceive by our Senses, or reach by
+our Imagination. And since he is the Efficient Cause of the Motions of
+the Heavens, in which (notwithstanding their several kinds) there is no
+difference, no Confusion, no Cessation; without doubt he has a Power
+over it, and a perfect Knowledge of it.</p>
+
+<p>&sect; 57. Thus his Contemplation this Way, brought him to the same
+Conclusion it did the other Way. So that doubting concerning the
+Eternity of the World, and its Existence <i>de novo</i>, 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 separated from it; nor within it,
+nor without it; because Conjunction and Separation, and being within any
+thing, or without it, are all properties of Body, from which that Being
+is altogether abstracted. And because all Bodies stand in need of a Form
+to be added to their Matter, as not being able to subsist without it,
+nor exist really; and the Form it self cannot exist, 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 subsist, but through him: and
+consequently, that he was the Cause, and they the Effects, (whether they
+were newly created after a Privation, or whether they had no Beginning,
+in respect of him, 'twas all one) and Creatures whose Existence depended
+upon that Being; and that without his Continuance they could not
+continue, nor exist without his Existing, nor have been eternal without
+his being Eternal; but that he was essentially independent of them, and
+free from them. And how should it be otherwise, when it is demonstrated,
+that his Power and Might are infinite, and that all Bodies, and
+whatsoever belongs to them are finite? Consequently, that the whole
+World, and whatsoever 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 posterior to him in Nature, if not in Time. As,
+if you take any 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 shall be posterior 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, <i>Whose Command is, when he would have any thing
+done, BE, and it is</i>.</p>
+
+<p>&sect; 58. And when he perceiv'd that all things which did exist were his
+Workmanship, he look'd them over again, considering attentively the
+Power of the Efficient, and admiring the Wonderfulness of the
+Workmanship, and such accurate Wisdom, and subtil Knowledge. And there
+appear'd to him in the most minute Creatures (much more in the greater)
+such Footsteps of Wisdom, and Wonders of the Work of Creation, that he
+was swallow'd up with Admiration, and fully assur'd that these things
+could not proceed from any other, than a Voluntary Agent of infinite
+Perfection, nay, that was above all Perfection; such an one, to whom the
+Weight of the least Atom was not unknown, whether in Heaven or Earth;
+no, nor any other thing, whether lesser or greater than it.</p>
+
+<p>&sect;. 59. Then he consider'd all the kinds of Animals, and how this Agent
+had given such a Fabrick of Body to every one of them, and then taught
+them how to use it. For if he had not directed them to apply those Limbs
+which he had given them, to those respective Uses for which they were
+design'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 supereminently Bountiful, and exceedingly
+Gracious. And then when he perceiv'd among the Creatures, any that had
+Beauty, Perfection, Strength, or Excellency of any kind whatever, he
+consider'd with himself, and knew that it all flow'd from that Voluntary
+Agent, (whose Name be praised) and from his Essence and Operation. And
+he knew, that what the Agent had in his own Nature, was greater than
+that, [which he saw in the Creatures,] more perfect and compleat, more
+beautiful and glorious, and more lasting; and that there was no
+proportion between the one and the other. Neither did he cease to
+prosecute this Search, till he had run through all the Attributes 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 ascrib'd to him,
+above all the Creatures which were describ'd by them.</p>
+
+<p>&sect; 60. In like manner he enquir'd into all the Attributes of
+Imperfection, and perceiv'd that the Maker of the World was free from
+them all: And how was it possible for him to be otherwise, since the
+Notion of <i>Imperfection</i> is nothing but <i>mere Privation,</i> or what
+depends upon it? And how can he any way partake of <i>Privation</i>, who is
+<i>very Essence</i>, and cannot but exist; who gives Being to every thing
+that exists, and besides whom there is no Existence? But HE is the
+Being, HE is the Absoluteness, HE the Beauty, HE the Glory, HE the
+Power, HE the Knowledge, <i>HE is HE, and besides Him all things are
+subject to perishing</i><a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>.</p>
+
+<p>&sect; 61. Thus far his Knowledge had brought him towards the end of the
+fifth Septenary from his Birth, <i>viz.</i> when he was 35 Years old. And the
+Consideration of this Supream Agent was then so rooted in his Heart,
+that it diverted him from thinking upon any thing else: and he so far
+forgot the Consideration of the Creatures, and the Enquiring into their
+Natures, that as soon as e'er he cast his Eyes upon any thing of what
+kind soever, he immediately perceiv'd in it the Footsteps of this Agent;
+and in an instant his Thoughts were taken off from the Creature, and and
+transferred to the Creator. So that he was inflam'd with the desire of
+him, and his Heart was altogether withdrawn from thinking upon this
+inferior World, which contains the Objects of Sense, and wholly taken up
+with the Contemplation of the upper, Intellectual World.</p>
+
+<p>&sect; 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, <i>viz</i>. 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 <i>That</i>, by which he
+apprehended that Absolute Being of necessary Existence.</p>
+
+<p>&sect; 63. Having thus learn'd, that this Essence was not that Corporeal Mass
+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 Noble 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 Noble Essence of his, whether
+this Noble 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.</p>
+
+<p>&sect; 64. Having thus secur'd himself in this Belief, that his <i>Real
+Essence</i> 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 <i>Potentially</i>, and sometimes <i>Actually</i>; as the Eye
+when it is shut, or turn'd away from the Object, sees <i>Potentially</i>.(For
+the meaning of apprehending <i>Potentially</i> is, when it does not apprehend
+<i>now</i>, yet can do it for <i>the time to come</i>.) And when the Eye is open,
+and turn'd toward the Object, it sees <i>Actually</i> (for that is call'd
+Actual, which, is present,) and so every one of these Faculties is some
+times in <i>Power</i>, and sometimes in <i>Act</i>: 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.</p>
+
+<p>&sect; 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 <i>Noble Being,</i> 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.</p>
+
+<p>&sect; 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 <i>Ab-Jonaid</i> a Doctor, and <i>Imaam</i>, of
+the Sect of the <i>Suphians</i>, alluded to; when at the point of Death he
+said to his Friends about him, <i>This is the Time when Men ought to
+Glorify GOD, and be instant in their Prayers,</i>) 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
+<i>Being</i>; 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.</p>
+
+<p>&sect; 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 pass'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.</p>
+
+<p>&sect; 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 shining, and remote from any approach to Change or
+Dissolution: which made him have a strong suspicion, that they had
+<i>Essences</i> distinct from their Bodies, which were acquainted with this
+<i>necessarily self-existent Essence.</i> 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 <i>necessarily self-existent Being</i>, and did actually behold it at all
+times; because they were not at all incumbred with those Hinderances,
+arising from the Intervention of sensible Things, which debarr'd him
+from enjoying the <i>Vision</i>, without Interruption.</p>
+
+<p>&sect; 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 destitute 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 destitute of a Form, was '&#933;&#955;&#951;, 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.</p>
+
+<p>&sect; 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 <i>contrary</i> to its
+<i>Form,</i> 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 <i>Earth</i> and <i>Water</i>, and
+grosser than <i>Fire</i> and <i>Air</i>, 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 constitutes an Animal.
+And he saw that it follow'd from hence, that those <i>Animal Spirits</i>
+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 Space, 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.</p>
+
+<p>&sect; 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 <i>necessarily self-existent
+Being</i>; 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 Nobility of his
+Nature; namely, that his viler Part, <i>i.e.</i> 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 noble Part, <i>viz.</i>, that by
+which he attain'd the Knowledge of the <i>necessarily self-existent
+Being</i>, 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 <i>Diversity</i> and <i>Separation</i> are Properties and Adjuncts
+of Bodies; but <i>Body</i> was no way concern'd here, nor any Property or
+Adjunct of <i>Body</i>.</p>
+
+<p>&sect; 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 incumbent 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 nobler Part,
+by which he had attain'd the Knowledge of that <i>necessarily self
+existent Being</i>, he did in some measure resemble it, because he was
+separated from the Attributes of Bodies, as the <i>necessarily
+self-existent Being</i> 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.</p>
+
+<p>&sect; 73. He also perceiv'd that he resembled the Beasts in his viler part,
+which belong'd to this <i>Generable</i> and <i>Corruptible</i> World, <i>viz</i>. 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, <i>viz.</i> 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
+<i>necessarily self-existent Being</i>: And that he was oblig'd to the
+<i>first</i>, as having a gross Body, consisting of several Parts, and
+different Faculties, and variety of Motions. To the <i>second</i>, 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 <i>third</i>, as he was
+what he was, <i>viz</i>. as he was that Being, by which he knew the
+<i>necessarily self-existent Being</i>. And he was very well assur'd before,
+that his Happiness and Freedom from Misery, consisted in the perpetual
+Vision of that <i>necessarily self-existent Being</i>, without being averted
+from it so much as the twinkling of an Eye.</p>
+
+<p>&sect; 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,
+<i>viz</i>. 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 <i>Vision</i>(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
+incumbred 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 <i>Vision</i>, 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 <i>necessarily
+self-existent Being</i>; 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 <i>One, True, Necessarily
+Self-existent, High and Powerful Being</i>.</p>
+
+<p>&sect; 75. Now when he was assur'd that the utmost Bound of all his Desires
+consisted in this <i>third</i> Conformity, and that it was not to be
+attain'd, without being a long time exercis'd in <i>the second</i>; and that
+there was no continuing so long as was necessary for that Purpose, but
+by means of the <i>first</i>; (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 pass; both as to the Kind of Meat which he was to
+eat, and the Quantity and Quality of it, and the Times of returning to
+it.</p>
+
+<p>&sect; 76. And first he consider'd the several Kinds of those things which
+were fit to eat; and found that there were three sorts, <i>viz</i>. 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 <i>secondly,</i> 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 <i>lastly</i>, Living
+Creatures, both Fish and Flesh. Now he knew very well, that all these
+things were created by that <i>necessarily self-existent Being</i>, in
+approaching to whom he was assur'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 <i>Agent</i> 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 quantity 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,
+&amp;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.</p>
+
+<p>&sect; 77. These were the Rules which he prescrib'd to himself, as to the
+Kinds of his Provision; as to the Quantity, 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
+<i>second Conformity,</i> (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.</p>
+
+<p>&sect; 78. After this he apply'd himself to the second Operation, <i>viz.</i> 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 <i>first</i> 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 <i>necessarily self-existent
+Agent</i>. The <i>second</i> 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
+<i>third</i> 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.</p>
+
+<p>&sect; 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
+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 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
+<i>first</i> kind of Imitation of the Heavenly Bodies, till he had attain'd
+it to the very heighth of Perfection.</p>
+
+<p>&sect; 80. The <i>second</i> sort of Imitation consisted in his continually
+obliging himself to keep himself clean from all manner of Dirt and
+Nastiness, and washing 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<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a>, sometimes walking round the Island, compassing the Shore,
+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.</p>
+
+<p>&sect; 81. His Imitation of the <i>third</i> 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 <i>third</i> Resemblance.</p>
+
+<p>&sect; 82. Then he began to seek after this <i>third</i> Assimulation, and took
+pains in the attaining it. And first he consider'd the Attributes of the
+<i>necessarily self-existent Being</i>. 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, <i>viz</i>. Affirmative,
+as Knowledge, Power and Wisdom &amp;c. and Negative, as Immateriality; not
+only such as consisted in the not being <i>Body</i>; but in being altogether
+remov'd from any thing that had the least Relation to <i>Body</i>, 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, <i>viz</i>.
+that they should be free from all Properties of Body, of which,
+<i>Multiplicity</i> is one. Now the Divine Essence is not multiplied by these
+Affirmative Attributes, but all of 'em together are one and the same
+thing, <i>viz.</i> 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 <i>many</i>(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 <i>vice versa</i>, 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.</p>
+
+<p>&sect; 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, Compassion 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 <i>necessarily self-existent Being</i>, 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.</p>
+
+<p><a name="sect_84" id="sect_84"></a>&sect; 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 <i>first, true, necessarily self-existent Being</i>.
+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 <i>true Being</i>; 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 <i>necessarily self-existent Being</i>, 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.) <i>To whom now belongs
+the Kingdom? To this One, Almighty God</i>.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> Which Words of his <i>Hai Ebn
+Yokdhan</i> 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.</p>
+
+<p>&sect; 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 circumscrib'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, <i>quatenas</i> Colours, and desire,
+that <i>black</i> should be either <i>sweet</i> or <i>sowre.</i> 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.</p>
+
+<p>&sect; 86. I say then, when he had abstracted himself from his own and all
+other Essences, and beheld nothing in Nature, but only that <i>One, Living
+and Permanent Being</i>: 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 <i>TRUE Being</i>,
+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 <i>true</i>
+Essence was in reality nothing at all, and that there was nothing in him
+but this <i>true Essence</i>. And that this was like the Light of the Sun,
+which, when it falls upon solid Bodies, shines 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.</p>
+
+<p>&sect; 87. He was the more confirm'd in this Opinion, because it appeared to
+him before, that this <i>TRUE Powerful</i> and <i>Glorious Being</i>, was not by
+any means capable of <i>Multiplicity</i>, and that his Knowledge of his
+Essence, was his very Essence, from whence he argued thus:</p>
+
+<div class="blockquot"><p><i>He that has the Knowledge of this Essence has the Essence itself;
+hut I have the knowledge of this Essence.</i> Ergo, <i>I have the
+Essence itself</i>.</p></div>
+
+<p>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 <i>true Essence</i>, though before he had
+looked upon them as <i>many,</i> by this way of thinking, appear'd to him to
+be only one thing. And this misgrounded Conceit of his, had like to have
+firmly rooted itself in his Mind, unless God had pursu'd him with his
+Mercy, and directed him by his gracious Guidance; and then he perceiv'd
+that it arose from the Relicks of that Obscurity which is natural to
+Body, and the Dregs of sensible Objects. Because that <i>Much</i> and
+<i>Little, Unity</i> and <i>Multiplicity</i>, <i>Collection</i> and <i>Separation</i>, are
+all of them Properties of Body. But we cannot say of these separate
+Essences, which know this <i>TRUE Being</i> (whose Name be prais'd) that they
+are <i>many</i> or <i>one</i>, because they are immaterial. Now, <i>Multiplicity</i> is
+because of the Difference of one Being from another, and there can be no
+<i>Unity</i> but by <i>Conjunction</i>, and none of these can be understood
+without Compound Notions which are mix'd with Matter. Besides, that the
+Explication of Things in this place is very straight and difficult;
+because if you go about to express what belongs to these separate
+Essences, by way of Multitude, or in the <i>Plural</i>, according to our way
+of speaking, this insinuates a Notion of <i>Multiplicity</i>, whereas they
+are far from being <i>many</i>; 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 <i>one</i>.</p>
+
+<p>&sect; 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, <i>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</i>. Soft and fair; let
+that Gentleman be pleas'd to consider with himself, and contemplate this
+vile, sensible World, after the same manner which <i>Hai Ebn Yokdhan</i> 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 <i>Multiplicity</i> and
+<i>Singularity</i>, and the place where the true Nature of them is
+understood, and in which are <i>Separation</i> and <i>Union, Division</i> into
+Parts, and <i>Distinction, Agreement</i> and <i>Difference</i>, what would he
+think of the Divine World, in, or concerning which we cannot justly say,
+<i>all</i> nor <i>some</i>, 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.</p>
+
+<p>&sect; 89. And as for his saying, <i>That I have withdrawn myself from the
+State and Condition of understanding Men, and thrown away the Nature of
+Intelligible Things</i>: 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<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a>, I shall give thee some farther Account of what <i>Hai
+Ebn Yokdhan</i> 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;</p>
+
+<p><a name="sect_90" id="sect_90"></a>&sect; 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<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a>; he saw in the highest Sphere, beyond which there is no
+<i>Body</i>, a Being free from Matter, which was not the Being of that <i>ONE,
+TRUE ONE</i>, nor the Sphere itself, nor yet any thing different from them
+both; but was like the Image of the Sun which appears in a well-polish'd
+Looking-glass, which is neither the Sun nor the Looking-glass, and yet
+not distinct from them. And he saw in the Essence of that separate
+Sphere, such Perfection, Splendor and Beauty, as is too great to be
+express'd by any Tongue, and too subtil to be cloath'd in Words; and he
+perceiv'd that it was in the utmost Perfection of Delight and Joy,
+Exultation and Gladness, by reason of its beholding that <i>TRUE</i> Essence,
+whose Glory be exalted,</p>
+
+<p>&sect; 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
+<i>TRUE ONE</i>, nor the Essence of that highest, separated Sphere, nor the
+Sphere itself, and yet not different from these; but is like the Image
+of the Sun which is reflected upon a Looking glass, from another Glass
+placed opposite to the Sun; and he observ'd in this Essence also the
+like Splendor, Beauty, Loveliness and Pleasure, which he had observ'd in
+the Essence of the other highest Sphere. He saw likewise that the next
+Sphere, which is the Sphere of <i>Saturn</i>, had an immaterial Essence,
+which was none of those Essences he had seen before, nor yet different
+from them; but was like the Image of the Sun, which appears in a Glass,
+upon which it is reflected from a Glass which receiv'd that Reflection
+from another Glass plac'd opposite to the Sun. And he saw in this
+Essence too, the same Splendor and Delight which he had observ'd in the
+former. And so in all the Spheres he observ'd distinct, immaterial
+Essences, every one of which was not any of those which went before it,
+not yet different from them; but was like the Image of the Sun reflected
+from one Glass to another, according to the Order of the Spheres. And he
+saw in every one of these Essences, such Beauty, Splendor, Pleasure and
+Joy, as Eye hath not seen, nor Ear heard, nor hath it enter'd into the
+Heart of Man to conceive; and so downwards, till he came to the lower
+World, subject to Generation and Corruption, which comprehends all that
+which is contained within the Sphere of the Moon.</p>
+
+<p>&sect; 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 <i>ONE, TRUE BEING</i>. And he saw that this Essence (which he had
+suppos'd to be many, tho' it was not) had the same Perfection and
+Pleasure, which he had seen in the other; and that this Essence was like
+the Image of the Sun, which appears in fluctuating Water, which has that
+Image reflected upon it from the last and lowermost of those Glasses, to
+which the Reflection came, according to the foremention'd Order, from
+the first Glass which was set opposite to the Sun. Then he perceiv'd
+that he himself had a separate Essence, which one might call a part of
+that Essence which had seventy thousand Faces, if that Essence had been
+capable of Division; and if that Essence had not been created in time,
+one might say it was the very same; and had it not been join'd to the
+Body so soon as it was created, we should have thought that it had not
+been created. And in this Order he saw other Essences also, like his own
+which had necessarily been heretofore, then were dissolv'd, and
+afterwards necessarily existed together with himself; and that they were
+so many as could not he number'd, if we might call them <i>many</i>; or that
+they were all one, if we might call them <i>one</i>. 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.</p>
+
+<p>&sect; 93. Then he saw a great many other immaterial Essences<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a>, which
+resembled rusty Looking-glasses, cover'd over with Filth, and besides,
+turn'd their Backs upon, and had their Faces averted from those polish'd
+Looking-glasses that had the Image of the Sun imprinted upon them; and
+he saw that these Essences had so much Filthiness adhering to them, and
+such manifold Defects as he could not have conceived. And he saw that
+they were afflicted with infinite Pains, which caused incessant Sighs
+and Groans; and that they were compass'd about with Torments, as those
+who lie in a Bed are with Curtains; and that they were scorch'd with the
+fiery Veil of Separation<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a>. 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. <i>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</i>.</p>
+
+<p>&sect; 94. Now, if you should object, that it appears from what I have said
+concerning this Vision, that those separated Essences, if they chance to
+be in Bodies of perpetual Duration, as the Heavenly Bodies are, shall
+also remain perpetually, but if they be in a Body which is liable to
+Corruption (such an one as belongs to us reasonable Creatures) that then
+they must perish too, and vanish away, as appears from the Similitude of
+the Looking-glasses which I have us'd to explain it; because the Image
+there has no Duration of itself, but what depends upon the Duration of
+the Looking-glass; and if you break the Glass, the Image is most
+certainly destroy'd and vanishes. In answer to this I must tell you,
+that you have soon forgot the Bargain I made with you. For did not I
+tell you before that it was a narrow Field, and that we had but little
+room for Explication; and that <i>Words</i> 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 Glasses, and the Forms which appear in them, are all of them
+things which are inseparable from Body, and which cannot subsist but by
+it and in it, and therefore the very Essences of them depend upon Body,
+and they perish together with it.</p>
+
+<p>&sect; 95. But as for the Divine Essences and Heroick Spirits, they are all
+free from Body and all its Adherents, and remov'd from them at the
+utmost distance, nor have they any Connection, or Dependance upon them.
+And the existing or not existing of Body is all one to them, for their
+sole Connection and Dependance is upon that ONE TRUE NECESSARY
+SELF-EXISTENT BEING, who is the first of them, and the Beginning of
+them, and the Cause of their Existence, and he perpetuates them and
+continues them for ever; nor do they want the Bodies, but the Bodies
+want them; for if they should perish, the Bodies would perish, because
+these Essences are the Principles of these Bodies. In like manner, as if
+a Privation of that ONE TRUE BEING could be suppos'd (far be it from
+him, for there is no God but him) all these Essences would be remov'd
+together with him, and the Bodies too, and all the sensible World,
+because all these have a mutual Connection.</p>
+
+<p>&sect; 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<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> spake, where there
+is no mention made of <i>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</i>. And this is the Substance of
+what I can hint to you at present, concerning what <i>Hai Ebn Yokdhan</i>
+saw, when in that glorious State. Don't expect that I should explain it
+any farther with Words, for that is even impossible.</p>
+
+<p>&sect; 97. But as for what concerns the finishing his History, that I shall
+tell you, God willing. After his return to the sensible World, when he
+had been where we have told you, he loath'd this present Life, and most
+earnestly long'd for the Life to come; and he endeavour'd to return to
+the same State, by the same means he had sought it at first, till he
+attain'd to it with less trouble than he did at first, and continu'd in
+it the second time longer than at the first. Then he return'd to the
+Sensible World; and then again endeavour'd to recover his Station, which
+he found easier than at the first and second time, and that he continu'd
+in it longer; and thus it grew easier and easier, and his Continuance in
+it longer and longer, time after, time, till at last he could attain it
+when he pleas'd, and stay in it as long as he pleas'd. In this State he
+firmly kept himself, and never retir'd from it, but when the Necessities
+of his Body requir'd it, which he had brought into as narrow a Compass
+as was possible. And whilst he was thus exercis'd, he us'd to with that
+it would please God to deliver him altogether from this Body of his,
+which detain'd him from that State; that he might have nothing to do but
+to give himself up wholly to his Delight, and be freed from all that
+Torment with which he was afflicted, as often as he was forc'd to avert
+his Mind from that State, by attending on the Necessities of Nature. And
+thus he continu'd, till he was past the seventh Septenary of his Age;
+that is, till he was about fifty Years of Age, and then he happen'd to
+be acquainted with <i>As&acirc;l</i>. The Narrative of which meeting of theirs, we
+shall now (God willing) relate.</p>
+
+<p>&sect; 98. They say that there was an Island not far from that where <i>Hai Ebn
+Yokdhan</i> 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.</p>
+
+<p>&sect; 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
+<i>As&acirc;l</i>, and the other <i>Sal&acirc;man</i>, who meeting with this Sect, embrac'd it
+heartily, and oblig'd themselves to the punctual Observance of all its
+Ordinances, and the daily Exercise of what was practis'd in it; and to
+this end they enter'd into a League of Friendship with each other. Now
+among other Passages contain'd in the Law of that Sect, they sometimes
+made enquiry into these Words, wherein it treats of the Description of
+the most High and Glorious God, and. his Angels, and the Resurrection,
+and the Rewards and Punishments of a future State. Now <i>As&acirc;l</i> 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
+<i>Sal&acirc;man</i>, 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.</p>
+
+<p>&sect; 100. Now there were in this Law some Passages which seem'd to exhort
+Men to Retirement and a solitary Life, intimating that Happiness and
+Salvation were to be attain'd by it; and others which seem'd to
+encourage Men to Conversation, and the embracing Human Society. <i>As&acirc;l</i>
+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. <i>Sal&acirc;man,</i> 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.</p>
+
+<p>&sect; 101. Now <i>As&acirc;l</i> had heard of that Island, in which we have told you
+that <i>Hai Ebn Yokdhan</i> 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 Ship to convey him thither, the rest he
+distributed among the poor people, and took his leave of his Friend
+<i>Sal&acirc;man</i>, and went aboard. The Mariners transported him to the Island,
+and set him a-shore and left him. There he continu'd serving God, and
+magnifying him, and fancifying him, and meditating upon his glorious
+Names and Attributes, without any Interruption or Disturbance. And when
+he was hungry, he took what he had occasion for to satisfie his Hunger,
+of such Fruits as the Island afforded, or what he could hunt. And in
+this State he continu'd a while, in the mean time enjoying the greatest
+Pleasure imaginable, and the most entire Tranquillity of Mind, arising
+from the Converse and Communication which he had with his Lord; and
+every Day experiencing his Benefits and precious Gifts, and his bringing
+easily to his hand such things as he wanted, and were necessary for his
+Support, which confirm'd his Belief in him, and was a great Refreshment
+to him.</p>
+
+<p>&sect; 102. <i>Hai Ebn Yokdhan</i>, 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 <i>As&acirc;l</i> did not
+light upon him at first, but walk'd round the Island, and compass'd the
+Extremities of it, without seeing any Man, or so much as the Footsteps
+of any: Upon which account his Joy was increas'd, and his Mind
+exceedingly pleas'd, in regard of his comparing that which he had
+propos'd to himself, namely, to lead the most retired Life that was
+possible.</p>
+
+<p>&sect; 103. At last it happen'd, one time that <i>Hai Ebn Yokdhan</i> coming out
+to look for Provision in the the same place whither <i>As&acirc;l</i> was retired,
+they spy'd one another. <i>As&acirc;l</i>, 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. <i>Hai Ebn
+Yokdhan</i> 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 <i>As&acirc;l</i> had a black Coat on, made with Hair and Wool,
+which <i>Hai Ebn Yokdhan</i> fancied was natural, and stood wondring at it a
+long time. <i>As&acirc;l</i> ran away as hard as he could, for fear he should
+disturb his Meditation; <i>Hai Ebn Yokdhan</i> ran after him, out of an
+innate desire he had to know the Truth of Things. But when he perceiv'd
+<i>As&acirc;l</i> make so much haste, he retir'd a little and hid himself from him;
+so that <i>As&acirc;l</i> 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.</p>
+
+<hr style='width: 45%;' />
+
+<div class="illb" style="width: 464px;">
+<img src="./images/tufail-image7b.png" width="464" height="740" alt="image7" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+<p>&sect; 104. In the mean time <i>Hai Ebn Yokdhan</i> stole upon him by degrees, and
+<i>As&acirc;l</i> took no notice of him, till he came so near as to hear him read
+and praise God, and observ'd his humble Behaviour, and his Weeping, and
+heard a pleasant Voice and distinct Words, such as he had never observ'd
+before in any kind of Animals; Then he look'd upon his Shape and
+Lineaments, and perceiv'd that he was of the same Form with himself, and
+was satisfied that the Coat he had on, was not a natural Skin, but an
+artificial Habit like his own. And when he observ'd the Decency of his
+humble Behaviour, and his Supplication and Weeping, he did not at all
+question but that he was one of those Essences which had the Knowledge
+of the TRUE ONE; and for that Reason he had a Desire to be acquainted
+with him, and to know what was the matter with him, and what caus'd this
+Weeping and Supplication. Whereupon he drew nearer to him, till <i>As&acirc;l</i>
+perceiving it, betook himself to his Heels again, and <i>Hai Ebn
+Yokdhan</i>(answerably to his Vigour and Power both of Knowledge and Body,
+which God had bestow'd upon him) pursu'd him with all his Might, till at
+last he overtook him and seiz'd on him, and held him fast, so that he
+could not get away.</p>
+
+<p>&sect; 105. When <i>As&acirc;l</i> look'd upon him, and saw him cloath'd with the Skins
+of wild Beasts with the Hair on, and his own Hair so long as to cover a
+great part of his Body, and observ'd his great Swiftness and Strength,
+he was very much afraid of him, and began to pacifie him with stroaking
+him, and entreating him, but <i>Hai Ebn Yokdhan</i> did not understand one
+word he said, nor knew any thing of his meaning, only he perceiv'd that
+he was afraid, and endeavour'd to allay his Fear with such Voices as he
+had learn'd of some of the Beasts, and stroak'd his Head, and both Sides
+of his Neck, and shew'd Kindness to him, and express'd a great deal of
+Gladness and Joy; till at last <i>As&acirc;l</i>'s Fear was laid aside, and he knew
+that he meant him no harm.</p>
+
+<p>&sect; 106. Now <i>As&acirc;l</i> long before, out of his earnest Desire of searching
+into the meaning of Things, had studied most Languages, and was well
+skill'd in them. So he began to speak to <i>Hai Ebn Yokdhan</i> in all the
+Languages which he understood, and ask him Questions concerning his way
+of Life, and took pains to make him understand him; but all in vain, for
+<i>Hai Ebn Yokdhan</i> stood all the while wondring at what he heard, and did
+not know what was the meaning of it, only he perceiv'd that <i>As&acirc;l</i> was
+pleas'd, and well-affected towards him. And thus they stood wondring one
+at another.</p>
+
+<p>&sect; 107. Now <i>As&acirc;l</i> had by him some Remainder of the Provision which he
+had brought along with him, from the inhabited Island from whence he
+came; and he offer'd it to <i>Hai Ebn Yokdhan</i>, who did not know what to
+make on't, for he had never seen any such before. Then <i>As&acirc;l</i> eat some
+of it himself, and invited <i>Hai Ebn Yokdhan</i> by Signs to eat too. But
+<i>Hai Ebn Yokdhan</i> bethought himself of those Rules which he had
+prescrib'd to himself, as to matter of Diet; and not knowing the Nature
+of that which he offer'd him, nor whether it was lawful for him to
+partake of it or not, he refus'd it. <i>As&acirc;l</i> still continu'd urgent, and
+invited him kindly: Now <i>Hai Ebn Yokdhan</i> had a great Desire to be
+acquainted with him, and was afraid that his continuing too stiff in his
+Refusal, might alienate his Affections from him; so he ventured upon it,
+and eat some. And when he had tasted of it, and lik'd it, he perceiv'd
+that he had done amiss, in breaking those Promises which he had made to
+himself concerning Diet. And he repented himself of what he had done,
+and had Thoughts of withdrawing himself from <i>As&acirc;l</i>, and retreating to
+his former State of Contemplation.</p>
+
+<p>&sect; 108. But the <i>Vision</i> did not easily appear to him at first, upon
+which he resolv'd to continue with <i>As&acirc;l</i> in the sensible World, till he
+had thoroughly satisfied himself concerning him, that so when he had no
+further Desire towards him, he might apply himself to his former
+Contemplations without any Interruption. Wherefore he applyed himself to
+the Society of <i>As&acirc;l</i>, who perceiving that he could not speak, was
+secure of any Damage that might come to his Religion, by keeping Company
+with him; and besides, had Hopes of teaching him Speech, Knowledge and
+Religion, and by that means, of obtaining a great Reward, and near
+Approach to God. He began therefore to teach him how to speak; first, by
+shewing him particular Things, and pronouncing their Names, and
+repeating them often, and perswading him to speak them: which he did
+applying every Word to the Thing by it signified, till he had taught him
+all the <i>Nouns</i>, and so improv'd him by degrees, that he could speak in
+a very short time.</p>
+
+<p><a name="sect_109" id="sect_109"></a>&sect; 109. Then <i>As&acirc;l</i> began to enquire of him concerning his way of Living,
+and from whence he came into that Island? And <i>Hai Ebn Yokdhan</i> told
+him, that he knew nothing of his own Original, nor any Father or Mother
+that he had, but only that <i>Roe</i> which brought him up. Then he describ'd
+to him his manner of Living, from first to last, and by what degrees he
+advanc'd in Knowledge, till he attain'd the <i>Union with God</i>. When
+<i>As&acirc;l</i> heard him give an Account of those Truths, and those Essences
+which are separate from the Sensible World, and which have the Knowledge
+of that TRUE ONE, (whose Name be prais'd); and heard him give an account
+of the Essence of that TRUE ONE, and describe, as far as was possible,
+what he witness'd (when he had attain'd to that Union) of the Joys of
+those who are near united to God, and the Torments of those who are
+separated from him. He made no doubt but that all those things which are
+contain'd in the Law of God [<i>i.e.</i> the <i>Alcoran</i>] concerning his
+Command, his Angels, Books and Messengers, the Day of Judgment, Paradise
+and Hell, were Resemblances of what <i>Hai Ebn Yokdhan</i> had seen; and the
+Eyes of his Understanding were open'd, and he found that the <i>Original</i>
+and the <i>Copy</i><a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> did exactly agree together. And the ways of Mystical
+Interpretation became easie to him, and there appeared nothing difficult
+to him in those Precepts which he had receiv'd, but all was clear; nor
+any thing shut up, but all was open; nor any thing profound, but all was
+plain. By this means his intellectual Faculty grew strong and vigorous,
+and he look'd upon <i>Hai Ebn Yokdhan</i> with Admiration and Respect, and
+assur'd himself that he was one of the Saints of God, <i>which have no
+Fear upon them, neither shall they suffer Pain</i>. Upon which he address'd
+himself to wait upon him, and imitate him, and to follow his Direction
+in the Performance of such Works as he had occasion to make use of;
+namely, those legal ones which he had formerly learn'd from his own
+Sect.</p>
+
+<p>&sect; 110. Then <i>Hai Ebn Yokdhan</i> began to enquire of him concerning his
+Condition and manner of living, and <i>As&acirc;l</i> gave him an account of the
+Island from whence he came, and what manner of People inhabited it, and
+what sort of Life they led before that religious Sect, which we
+mention'd, came among them, and how it was now, since the coming of that
+Sect. He also gave him an Account of what was deliver'd in the Law
+[<i>i.e. Alcoran</i>] relating to the Description of the Divine World,
+Paradise and Hell, and the Awakening and Resurrection of Mankind, and
+their gathering together to Judgment, and the Balance and the Way. All
+which things <i>Hai Ebn Yokdhan</i> understood very well, and did not find
+any of them disagreeable to what he had seen, when in that noble
+Station; and he knew that he that had described these Things<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a>, and
+given an account of them, had given a true Account, and was a Messenger
+sent from his Lord; and he believ'd him, and affirm'd his Veracity, and
+bore Witness to his Message.</p>
+
+<p>&sect; 111. Then he began to ask him concerning the Precepts which the
+Messenger of God had deliver'd, and the Rites of Worship which he had
+ordain'd. And <i>As&acirc;l</i> told him of <i>Prayer, Alms, Fasting</i> and
+<i>Pilgrimage,</i> and such other External Observances, which he receiv'd and
+practis'd, and took upon himself, in Obedience to his Command, of whose
+Veracity he was very well allured. Only there were two things stuck in
+his Mind, which he wonder'd at, and could not comprehend wherein the
+Wisdom of them did consist. The one was, why this Messenger of God, in
+describing most things which relate to the Divine World, us'd to express
+them to Men by Parables or Similitudes, and wav'd a perspicuous
+Explication of them; by which occasion'd Men in a great Measure to fall
+into that Error of asserting a Corporeity in God, and believing Things
+of that <i>TRUE</i> Being, from which he is absolutely free; and so in like
+manner, concerning, those Things which relate to the Rewards and
+Punishments of a Future State. The other was, why he went no farther
+than these Precepts and Rites of Worship, but gave Men leave to gather
+Riches, and allow'd them a Liberty as to matter of Food; by which means
+they employed themselves about vain Things, and turn'd away from the
+Truth, Whereas his Judgment was, that no Body ought to eat any thing,
+but only just to keep him alive; and as for Riches, He had no Opinion of
+them at all. And when he saw what was set down and prescrib'd in the
+Law, with Relation to Wealth, as Alms, and the Distribution of them, and
+Trading and Usury, Mulcts and Punishments; these things seem'd all very
+odd to him, and he judg'd them superfluous; and said, that if Men
+understood Things aright, they would lay aside all these vain Things,
+and follow the Truth, and content themselves without any thing of all
+this; and that no Man would challenge such a Propriety in Riches, as to
+have Alms ask'd of him, or to cause his Hands to be cut off, who privily
+stole them; or their lives to be taken away, who had openly robb'd him.</p>
+
+<p>&sect; 112. Now that which prompted him to this Persuasion, was this, that he
+thought all Men were indu'd with an ingenuous Temper, and penetrating
+Understanding, and a Mind constant to itself; and was not aware how
+blockish and stupid they were, how ill-advis'd, and inconstant in their
+Resolutions; insomuch, that they are like Brute Beasts, nay, more apt to
+wander out of the way. Since therefore he was greatly affected with Pity
+towards Mankind, and desir'd that he might be an Instrument of their
+Salvation; a Resolution came into his Mind of going over to them, to
+declare and lay before them the Truth. This Intention of his he
+communicated to his Friend <i>As&acirc;l</i> and ask'd him if there could possibly
+be any way contriv'd to come at them.</p>
+
+<p>&sect; 113. But <i>As&acirc;l</i> told him what sort of People they were, and how far
+from an ingenuous Temper, and how averse from obeying the Commands of
+God; but he had no Notion of that, but still his Mind was intent upon
+that which he hop'd to compass: And <i>As&acirc;l</i> desir'd that it would please
+God, by his means, to direct some of his Acquaintance which were of a
+more pliable Temper than the rest, and had more Sincerity in them, into
+the right way. So then he was ready to further the Design and Endeavour
+of <i>Hai Ebn Yokdhan</i>. Upon which they resolved to keep close to the Sea
+Shore, without stirring from it either Day or Night, till God should
+please to afford them an Opportunity of crossing the Sea. And all the
+while they were intent upon this, they continu'd praying to God to
+direct them in this their Business, and bring it to an happy Issue.</p>
+
+<p>&sect; 114. At last, as God (whose Name be prais'd) would have it, it
+happen'd, that a Ship which had lost her Course, was driven by the Wind
+and Water upon the Shore of that Island; and as it drew nearer to Land,
+they who were in it, seeing two Men upon the Shore, made towards them.
+Then <i>As&acirc;l</i> spoke to them, and desir'd them to carry him and his
+Companion along with them in the Ship; to which they contented, and took
+them into the Ship, and it pleas'd God to send them a fair Wind, which,
+in a short time, carried them to the Isle which they desir'd. There they
+landed, and went into the City; and <i>As&acirc;l</i>'s Friends came all about him,
+and he gave 'em an account of <i>Hai Ebn Yokdhan,</i> and his manner of
+living; so that People flock'd to him from every side, and admir'd and
+reverenc'd him. Then <i>As&acirc;l</i> told him that this Sect was superiour to all
+other sorts of Men in Knowledge and Sagacity; and that if he could not
+work upon them, there were much lesser Hopes of doing any Good upon the
+Vulgar.</p>
+
+<p>&sect; 115. Now <i>Sal&acirc;man</i> (<i>As&acirc;l</i>'s Friend, who we told you chose
+Conversation, rather than Solitude and Retirement, which he judg'd
+unlawful) was Prince and Sovereign of this Island. So <i>Hai Ebn Yokdhan</i>
+began to teach them, and explain the Mysteries of Wisdom to them; but so
+soon as e'er he began to raise his Discourse above External Things a
+little, and to inculcate that, the contrary whereof had been settled,
+and deeply rooted in their Minds; they began to withdraw themselves from
+him, and their Minds had an Abhorrence for what he spake. And though
+they carried themselves civilly to him, both because he was a Stranger,
+and out of the Observance which they thought due to their Friend <i>As&acirc;l</i>,
+yet they were angry with him inwardly in their Hearts. However, he
+continu'd reasoning with them mildly Night and Day, and teaching them
+the TRUTH, both in Private and Publick, which only increas'd their
+Hatred towards him, and made them avoid his Company, though otherwise
+they were Lovers of Goodness, and desirous of Truth. However, through
+the Defect of their Nature, they did not search for it after the right
+manner, nor apprehend it as they should do; but sought the Knowledge of
+it after the common way, like the rest of the World. So that he
+despaired of doing any Good upon them, and all his Hopes of amending
+them were defeated, because they were not willing to receive what he
+taught them.</p>
+
+<p>&sect; 116. And afterwards, taking a View of the several Ranks and Orders of
+Men, he perceiv'd that every sort of them plac'd their Delight in those
+Things which they possess'd at present, and that their Appetites were
+their God, and that they lost themselves in gathering up the little
+Things of this World; and that the Desire of getting more, kept them
+employ'd till they came to their Graves; and that all good Counsel was
+lost upon them; and that disputing with them had only this Effect, that
+it made them the more obstinate. And as for Wisdom, there was no way for
+them to attain it, neither had they any Share in it. <i>For Folly has
+over-whelmed them, and, what they have sought after, has covered their
+Hearts like Raft; God has sealed up their Hearts and their Ears, and
+their Eyes are dim, and they shall have sore Punishment</i>.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a></p>
+
+<p>&sect; 117. When therefore he saw them compass'd about with the Curtains of
+Punishment, and cover'd with the Darkness of the Veil; and that all of
+them (a few only excepted) minded their Religion no otherwise, but with
+regard to this present World; and cast the Observance of religious
+Performances behind their Backs, notwithstanding the Easiness of them,
+and sold them for a small Price; and that their Merchandize and Trading
+diverted them from thinking upon God, so that they had no fear of <i>that
+Day in which both their Hearts and Eyes shall be turn'd round</i><a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a>; he
+was fully satisfied, that it was to no purpose to speak to them plainly,
+neither that it was expedient any Works should be enjoin'd them beyond
+this Measure; and that the greatest Benefit which accru'd to the common
+sort of Men by the Law, was wholly plac'd in Relation to Things of this
+World, <i>viz</i>. that they might be in a comfortable way of Living, and
+that no Man might invade another's Property; and that there was but here
+and there one that attain'd to Happiness hereafter; namely, such an one
+as made it his Business in this World to provide for another, and took
+due care about it, and was a Believer: But that Hell was the Place for
+him that err'd from the Truth, and preferr'd the Life of this present
+World before it. And what Labour can be greater, or what Misery more
+compleat than his, who works, if you observe, from the time he awakes,
+till he goes to sleep again, you will find that he does nothing but what
+tends to the attaining of some one or other of these vile sensible
+Things; namely, either Riches, to heap them up; or Pleasure, which he
+may take; or Lust, which he may satisfie; or Revenge, whereby he may
+pacifie his Mind; or Power, to defend himself; or some outward Work
+commanded by the Law, whereof he may make a vain-glorious Shew; or
+whereby he may save his own Neck? <i>Now all these things are Darkness
+upon Darkness in the Depth of the Sea, neither is there any of you that
+doth not enter in thither, for such is the unchangeable Decree of the
+Lord</i>.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p>
+
+<p>&sect; 118. And when he understood the Condition of Mankind, and that the
+greatest part of them were like Brute Beasts, he knew that all Wisdom,
+Direction and good Success, consisted in what the Messengers of God had
+spoken, and the Law deliver'd; and that there was no other way besides
+this, and that there could be nothing added to it; and that there were
+Men appointed to every Work, and that every one was best capable of
+doing that unto which he was appointed by Nature. That this was God's
+way of dealing with those which were gone before, and that there is no
+Change in his way. Whereupon returning to <i>Sal&acirc;man</i> and his Friends, he
+begg'd their Pardon for what he had said to them, and desir'd to be
+excus'd, and told them that he was of the same Opinion with them, and
+went on in the same way, and persuaded them to stick firmly to their
+Resolution of keeping within the Bounds of the Law, and the Performance
+of the External Rites, and that they should not much dive into the
+Things that did not concern them: and that in doubtful Things they
+should give Credit, and yield their Assent readily; and that they should
+abstain from novel Opinions, and from their Appetites, and follow the
+Examples of their pious Ancestors, and forsake Novelties, and that they
+should avoid that neglect of religious Performances which was seen in
+the vulgar sort of Men, and the Love of the World, which he principally
+caution'd them against. For both he and his Friend <i>As&acirc;l</i> knew that this
+tractable, but defective sort of Men, had no other way in the World to
+escape, but only by this means; and that if they should be rais'd above
+this to curious Speculations, it would be worse with them, and they
+would not be able to attain to the Degree of the Blessed, but would
+fluctuate and be toss'd up and down, and make a bad End. But on the
+contrary, if they continu'd in that State in which they were till Death
+overtook them, they should be happy, and stand on the right Hand: But as
+for those that out-went them, they should also take place of them, and
+that they should be the next.</p>
+
+<p>&sect; 119. So they took their leave and left them, and sought for an
+Opportunity of returning to their Island, till it pleas'd God to help
+them to a Convenience of passing. And <i>Hal Ebn Yokdhan</i> endeavour'd to
+attain to his lofty Station, by the same means he had sought it at
+first, till he recover'd it; and <i>As&acirc;l</i> followed his Steps, till he came
+near him, or wanted but very little of it; and thus they continued
+serving God in this Island till they died.</p>
+
+<p>&sect; 120. And this is that (God assist thee and us by his Spirit) which we
+have receiv'd of the History of <i>Hai Ebn Yokdhan, As&acirc;l</i> and <i>Sal&acirc;man</i>;
+which comprehends such Choice of Words, as are not found in any other
+Book, nor heard in common Discourse. And it is a piece of hidden
+Knowledge which none can receive, but those which have the Knowledge of
+God, nor can any be ignorant of it, but those which have not. Now we
+have taken a contrary Method to our pious Ancestors, as to their
+Reservedness in this Matter, and Sparingness of Speech. And the Reason
+which did the more easily persuade me to divulge this Secret, and tear
+the Veil, was, because of the corrupt Notions which some Pretenders to
+Philosophy in our Age have broach'd and scatter'd, so that they are
+diffus'd through several Countries, and the Mischief which arises from
+thence is become Epidemical. Fearing therefore lest those weak ones, who
+reject the Tradition of the Prophets (of Blessed Memory) and make choice
+of that which is delivered them by Fools, should imagine that these
+Opinions are that Secret, which ought to be with-held from those who are
+not worthy or capable of it, and so their Desire and Study of these
+Opinions should be increas'd. I have thought good to give them a Glimpse
+of this Secret of Secrets, that I might draw them into the right Way,
+and avert them from this other. Nevertheless, I have not so delivered
+the Secrets which are comprehended in these few Leaves, as to leave them
+without a thin Veil or Cover over them, which will be easily rent by
+those who are worthy of it; but will be so thick to him, that is
+unworthy to pass beyond it, that he shall not be able to get through it.
+And I desire of those my Brethren who shall see this Discourse, that
+they would excuse me for being so easily induc'd to explain it, and so
+free in the Description of it; seeing I had not done so, if I had not
+been elevated to such Heights, as transcend the Reach of Humane Sight.
+And I was willing to express it in easie Terms, that I might dispose
+Men, and raise a Desire in them to enter into the right Way. And I beg
+of God Pardon and Forgiveness, and that he would please to bring us to
+the true and certain Knowledge of himself, for he is gracious and
+liberal of his Favours. <i>Peace be to thee, my Brother, whose Promotion
+is decreed, and, the Mercy find Blessing of God be upon thee</i>,</p>
+
+<p>
+<span style="margin-left: 2.5em;"><i>Praise, be to God alone</i>.</span><br />
+</p>
+
+<p><i>The End</i>.</p>
+
+
+<div class="footnotes"><h3>NOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> p .14. Sect. 6. Those who affirm that <i>Hai Ebn Yokdhan</i>
+was produced in that Island without Father or Mother&mdash;<i>The having our
+Philosopher hatch'd after this manner, is a contrivance of</i> Avicen's,
+<i>who wrote this Story first, and from whom our Author has taken a great
+part of it. He was of Opinion that such a Formation was possible; tho'
+there having never been any such thing, is a sufficient Demonstration of
+the Impossibility of it; for since the Creation of the World the
+Celestial Bodies have had time enough to exert the utmost of their
+Power, and shed their Influence in order to such a Production, which
+they having never so much as attempted yet, amongst all the variety of
+their Operations, plainly shew us that it is not in their power. But we
+must give Philosophers leave sometimes to go beyond Demonstration. 'Tis
+observable, that our Author says nothing of the matter, but leaves it as
+he found it</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> God made Man after his own Image&mdash;<i>These Words are quoted
+by our Author for the Words of</i> Mahomet, <i>though they do indeed Belong
+to</i> Moses, <i>but we must know that</i> Mahomet <i>was well acquainted with the
+Jews from whom he learned not only some Expressions us'd in the Bible,
+but a great part of the History of it; which he has mangled and crowded,
+after a confus'd manner, into his</i> Alcoran.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Alcoran, <i>Chap. Alkesas</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> <i>Our Philosophers imitating the Heavenly Bodies in their
+Circular Motion, would seem indeed extreamly ridiculous, but that we are
+to consider that the Mahometans have a superstitious Custom of going
+several times round the Cave of</i> Meccah, <i>when they go thither on
+Pilgrimage, and look upon it as a very necessary part of their Duty. Now
+our Author having resolved to bring his Philosopher as far at least as
+was possible for one in his Circumstances, in the Knowledge and Practice
+of all those things which the Mahometans account necessary, would not
+let him be ignorant of this Practice of moving round; but has brought it
+under this second sort of Imitation of the Heavenly Bodies. Now tho' our
+Philosopher may be excus'd for not going to the Temple at</i> Meccah, <i>yet
+so great stress is laid upon it by the Mahometans, that</i> Alhosain Al
+Hall&acirc;gi Ben Mansour, <i>was, in the 309th Year of the</i> Hegira <i>(of
+Christ</i>921) <i>condemn'd to dye by the</i> Vizier Alhumed, <i>who pronounc'd
+Sentence upon him, having first advis'd with the Imaums and Doctors, for
+having asserted, that in case a Man had A Desire to go on Pilgrimage to</i>
+Meccah, <i>and could not; it would be sufficient, if he set apart any
+clean Room of his House for that purpose, and went round about it, and
+perform'd in it at the same time when the Pilgrims are at</i> Meccah, <i>the
+same things which they do there, and then fed and cloath'd</i> 30 <i>Orphans,
+and gave to each of them seven pieces of Silver. For which Heterodox
+Position he receiv'd a thousand Stripes, without so much as sighing or
+groaning, and had first one Hand cut off, and then both his Feet, and
+then the other Hand, then he was kill'd and burnt, and his Ashes thrown
+into the</i> River Tigris, <i>and his Head set upon a Pole in the City of</i>
+Bagdad. <i>See</i> Abulpharagius. p. 287.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> <i>Alcoran</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> <i>Because Words borrowed from and us'd about sensible and
+material Things, would lead Men into Mistakes, when us'd to explain
+things Spiritual, if they be taken in a literal Sense</i>. See &sect; 85.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> <i>The Author means</i>, the nearest Approach to God.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> <i>As the Author his in the three foregoing Sections
+describ'd the Condition of those glorified Spirits, who continually
+enjoy the Beatifick Vision; so in this he describes the miserable State
+of those who are deprived of it,</i> i.e. <i>the Damn'd</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> <i>I have omitted the following Passage, because I could not
+well tell how to make it intelligible; the meaning of it in gross, is
+still to express the miserable Condition, and horrible Confusion of
+those Spirits which are separated from the</i> Vision of God. <i>However, I
+shall set it down in</i> Latin <i>out of Mr</i>. Pocock's <i>Translation</i>. Et
+ferris discindi inter repellendum &amp; attrabendum; vidit etiam hic alias
+Essentias, pr&aelig;ter istas, qu&aelig; cruciabantur, qu&aelig; apparebant &amp; deinde
+evanescebant, &amp; connex&aelig; erant &amp; cum dissolvebantur; &amp; hic se cohibuit
+illasque ben&egrave; perpendit &amp; vidit ingentes terrores, &amp; negotia magna, &amp;
+turbam occupatam, &amp; operationem, efficacem, &amp; complanationem, &amp;
+inflationem, &amp; productionem, &amp; destructionem. <i>The particulars of this
+Passage, would be best explain'd by the Commentators upon the</i> Alcoran,
+<i>which I have no Opportunity of consulting</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Alcoran, <i>Chap.</i> 81, <i>and</i> 101.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> <i>The Arabick Words</i>, Watath&acirc;baka indaho' 'Imeko&ugrave;l
+w'almenko&ugrave;l <i>signify</i>, And that which was understood agreed with that
+which was copied. <i>But because that way of expressing it is obscure, I
+have chose rather to leave the Arabick Word, and express the Sense,
+which is this</i>. Hai Ebn Yokdhan, <i>having no Advantages of Education, had
+acquir'd all his Knowledge by singular Industry and Application, till at
+last he attain'd to the Vision of God himself, by which means he saw all
+things relating to a future State</i>, viz. <i>by beholding in God the
+Architypal Ideas, of which all things created, and whatsoever is
+reveal'd to us, are suppos'd to be Copies. Now</i> As&acirc;l, <i>by conversing
+with him, found, that the</i> Mekoul, <i>i.e. what</i> Hai Ebn Yokdhan <i>saw by
+this sort of Speculation; and the</i> Menkoul, <i>i.e. what</i> As&acirc;l <i>had
+learn'd out of the</i> Alcoran, <i>and the Tradition of the Prophets</i>, did
+exactly answer one the other, as a Copy does its Original.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> <i>Mahomet</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> <i>Alcoran, Chap</i>. 2 and 83.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> <i>This is an Expression taken out of the</i> Alcoran, <i>and is
+design'd to express the Confusion which the Wicked shall be in at the
+Day of Judgment</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>Alcoran, Chap.</i> 24 and 19.</p></div>
+</div>
+
+<hr style='width: 45%;' />
+
+
+<h3>APPENDIX.</h3>
+
+<p class="center">In which the</p>
+
+<p class="center">AUTHOR'S NOTION concerning the Possibility<br />
+of a Man's attaining to the true Knowledge<br />
+of GOD, and Things necessary to Salvation,<br />
+without the Use of external Means,<br />
+is briefly consider'd.</p>
+
+<p class="center">By SIMON OCKLEY,<br />
+M.A. <i>Vicar of</i> Swanesey <i>in</i> Cambridgshire.</p>
+
+<p class="center"><i>LONDON</i>, Printed in the Year, 1708.</p>
+
+
+<hr style='width: 45%;' />
+
+<div class="illc" style="width: 340px;">
+<img src="./images/tufail-image8b.png" width="340" height="596" alt="image8" title="" />
+
+</div>
+
+<hr style='width: 45%;' />
+
+<h3>THE CONTENTS</h3>
+
+<div class="blockquot"><p>&sect; <a href="#sect_1">1, 2</a>. <i>The Occasion and Design of this Discourse</i>. &sect; <a href="#sect_3">3, 4, 5</a>.
+<i>God's way of teaching his People was by Prophets</i>. &sect; <a href="#sect_6">6, 7</a>.
+<i>Prophecy not attain'd by any Applicatian or Industry, but depended
+upon the positive Will of God</i>. &sect; <a href="#sect_8">8</a>. <i>And, consequently the</i> Vision
+of God, <i>or beholding the Divine Being, which is superior to
+Prophesying, cannot be so attain'd.</i> &sect; <a href="#sect_9">9</a>. <i>That it was never
+mention'd as attainable, nor the Search of it recommended by the
+Prophet</i> Moses, &sect; <a href="#sect_10">10</a>. <i>Nor any other Prophets that succeeded him</i>.
+&sect; <a href="#sect_11">11</a>. <i>What was not enjoyed in the early Times of Christianity,
+when the Gifts of the Spirit were more plentifully poured out,
+cannot be expected now.</i> &sect; <a href="#sect_12">12</a>. <i>But such 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</i>. &sect; <a href="#sect_13">13</a>. <i>Nor enjoyed by devout Persons in the first times
+of the Gospel; which is prov'd from the Example of the</i> Eunuch. &sect;
+<a href="#sect_14">14</a>. <i>And</i> Cornelius. &sect; <a href="#sect_15">15</a>. <i>The whole Tenour of the Apostles
+Doctrine forbids us to expect the</i> Vision of God <i>in this Life.</i> &sect;
+<a href="#sect_16">16</a>. <i>From all which is inferr'd, that those Scriptures, which speak
+of the plentiful Effusion of the Spirit in the Gospel Times, are
+misunderstood by Enthusiasts</i>. &sect; <a href="#sect_17">17</a>. <i>Why we are not to expect
+Prophets now</i>. &sect; <a href="#sect_18">18</a>. <i>If these things be denied to Christians, they
+are not to be found amongst</i> Heathens <i>or</i> Mahometans. &sect; <a href="#sect_19">19, 20,
+21</a>. <i>The Enthusiasm of our Author and others censured</i>. &sect; <a href="#sect_22">22</a>.
+<i>Conclusion</i>.</p></div>
+
+<hr style='width: 45%;' />
+
+
+<h3><i>APPENDIX, &amp;</i>.</h3>
+
+
+<p><a name="sect_1" id="sect_1"></a>&sect; 1. Tho' the preceeding History, upon the account of the lively Image
+and Representation which it gives of unspotted Virtue, unfeigned Love of
+God, and Contempt of the Things of this Life, does very well deserve to
+be read: So, as it contains several things co-incident with the Errors
+of some Enthusiasts of these present Times, it deserves to be
+consider'd. Upon which Account, I had no sooner suffer'd my self to be
+perswaded to undertake the Translation of this Book, than I determin'd
+to subjoin some Reflections upon such part of it as seem'd to me most
+worthy of Consideration. Lest otherwise, that Book, which was by me
+design'd for the Innocent, and not altogether unprofitable Diversion of
+the Reader, might accidentally prove a means of leading some into Error,
+who are not capable of judging aright; and of confirming others in their
+Mistakes, who, through their own Weakness, or the Prejudice of a bad
+Education, have the Misfortune to be led out of the way. And I was the
+more willing to do it, because there has been a bad Use made of this
+Book before.</p>
+
+<p>&sect; 2. There are a great many Errors both in his <i>Philosophy</i> and
+<i>Divinity</i>: And it was impossible it should be otherwise, the one being
+altogether <i>Aristotelian</i>, the other <i>Mahometan.</i> I shall pass over the
+greatest part of them, as not being likely to do any harm; and confine
+my self chiefly to the Examination of this Fundamental Error of my
+Author, <i>viz</i>, <i>That God has given such a Power or Faculty to Man,
+whereby he may, without any external Means, attain to the Knowledge of
+all things necessary to Salvation, and even to the Beatifick Vision it
+self, whilst in this State</i><a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a>: In doing which I shall still have
+regard to the Errors receiv'd concerning these things in the present
+Age.</p>
+
+<p><a name="sect_3" id="sect_3"></a>&sect; 3. In order to this I shall examine the Ways and Means by which the
+People of God in all Ages, came to the Understanding of his Will. Now
+'tis evident, from the absurd Notions which the ancient Heathens had of
+the Deity, and their Idolatry, that Mankind was so far degenerated and
+deprav'd, that they had lost the true Knowledge of God, and of his
+Attributes, and consequently were ignorant of their Duty towards him;
+for which reason, God was pleas'd, out of his infinite Love and Mercy
+towards Mankind, to send at sundry times <i>Prophets</i>; that is, Men who
+were inspir'd by the <i>Holy Spirit</i>, and had the Will of God
+<i>immediately</i> reveal'd to them; to the end that they might instruct
+others how to serve him (the ancient Tradition receiv'd from our first
+Parents, and those good Men which succeeded them, being now almost worn
+out, and over-grown by the increasing Wickedness of the World) and
+thereby avoid those Judgments which would otherwise infallibly overtake
+them, if they continu'd in Impenitence and Disobedience.</p>
+
+<p>&sect; 4. This was the Means which the Generality of the People of God had to
+know his Will. They receiv'd it from the <i>Prophets</i>, who had it
+<i>immediately</i> from God. So that the Difference of their Knowledge
+consisted in the Manner of their receiving of it, not in the Things
+receiv'd, which were the same both to the <i>Prophets</i> and the <i>People</i>.
+Only the <i>Prophets</i> receiv'd it <i>immediately</i>, but not the <i>People</i>: for
+then consequently they would all have been Prophets, which it is plain
+they were not.</p>
+
+<p>&sect; 5. And when it had pleas'd God to give a clearer and fuller Revelation
+of his Will to the Prophet <i>Moses</i>; what was deliver'd to him, was
+committed to the Care of the Priests, of whom both King and People were
+oblig'd to learn their Duty. Deut. xvii. 18. <i>And it shall be when he
+sitteth upon the Throne of his Kingdom, that he shall write him a Copy
+of this Law in a Book, out of that which is before the Priests the
+Levites, and it shall be with him, and, he shall 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 them</i>. And Malachi
+xi. 7. <i>The Priests Lips should preserve Knowledge, and they should seek
+the Law at his Mouth, for he is the Messenger of the Lord of Hosts</i>. So
+that they were not to seek after any other more perfect manner of
+Worship, than what was deliver'd in that Book, nor to expect that those
+Truths or Precepts which were contained in it, should be reveal'd to
+them anew, either by any Prophet living in their time, or by <i>immediate
+Revelation</i>; but to draw all their Instructions from the aforesaid
+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 assur'd of its
+Sufficiency, till the <i>Messias</i>, who was to compleat it should come; and
+their never bidding the People to look for any other way of teaching
+than what was to be had from that Book, and the Mouth of the Priests,
+proves evidently that they knew those means to be sufficient.</p>
+
+<p><a name="sect_6" id="sect_6"></a>&sect; 6. Thus we have seen 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 Prophesying and wherein it did consist. Now it is most
+certain that the Faculty of Prophesying cannot be attain'd by any
+Application or Improvement of our Abilities whatsoever, but depends
+wholly and entirely upon the positive Will of God, who upon important
+and weighty Occasions, in his own due time, and to such Persons as seem
+best in his infinite Wisdom, does send such as he is pleas'd to set
+apart and qualifie for that Service, by the Inspiration of his Holy
+Spirit. <i>For Prophecy came not in old time by the Will of Man; but holy
+Men of God spake as they were moved by the Holy Ghost</i><a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a>. It must not
+denyed, but that a sober, righteous and godly Life, a Heavenly
+Conversation, and the keeping our selves pure both in Body and Spirit,
+are excellent Means to invite the Holy Spirit to dwell in and abide with
+us. And this is agreeable to right Notions of the Purity of God, and his
+Love of that which is Good, and Abhorrence of that which is Evil: It is
+confirmed by right Reason, the Testimony of ancient Churches and Holy
+Scripture it self. But then the Question is, How does God dwell in those
+that are his? Certainly, not so as to make Prophets of them, but to
+strengthen them in their Holy Resolutions, and enable them to perform
+such Things as tend most to his Glory, and their own Salvation. And upon
+a due Examination, we shall find that this is all which the greatest
+number by far of Godly Men ever attain'd; who notwithstanding must by no
+means be accus'd of Slothfulness in not approving their Talent, nor of
+being wanting in their Endeavours to make the nearest Approaches to God
+that they were capable of.</p>
+
+<p>&sect; 7. This will appear further, if we consider that those means which
+were us'd by Holy Persons 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'
+<i>Samuel</i> 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 question to be
+made, but that there were several others so dedicated, which did never
+prophesy.</p>
+
+<p>Tho' <i>Daniel</i> was heard <i>from the first day that he did set his Heart to
+understand, and to chasten himself before God</i><a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a>, and had an Angel
+sent to him with a Revelation, yet cannot that disciplining of himself
+be in any wise accounted a Cause of that Revelation; for if it were, the
+same Method would produce the same Effect in another Man. And tho' there
+were particular Advantages in being a Member of the College of
+<i>Prophets</i>; as the Prophet <i>Amos</i><a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> intimates, where he says, <i>I was
+no Prophet, nor A Prophet's Son</i> (which must be interpreted <i>The Scholar
+of a Prophet</i>, for the Scholars of the Prophets are always call'd <i>Sons
+of the Prophets</i> in Scripture) yet none of these Means were sufficient
+to help Men to the Gift of Prophecy. The pious Parents thought it a very
+good way of improving 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 Prophets; and accordingly they waited upon them, went
+on Errands and did their Service; at the same time enjoying the great
+Advantage of their Example and Discourse. And according to their
+Example, even after Prophesy was ceas'd among the <i>Jews</i>, the eminent
+Men and chief Doctors of the Law had their Scholars and Disciples, more
+or fewer, according to the Credit and Esteem of the Matter. So that our
+Blessed Saviour's chusing his twelve Disciples, was no new thing among
+the <i>Jews</i>, but had been practis'd all along, since those Schools of the
+Prophets. But never did any one imagine, that these means of Discipline,
+or any other, were Steps to the attaining the Gift of Prophecy, which
+always depended, not upon Mens Acquirements or Improvements in that
+which is good, but upon the <i>positive Will of God</i>.</p>
+
+<p><a name="sect_8" id="sect_8"></a>&sect; 8. Now, if, as appears from what is already said, God has not afforded
+to Man, any Means whereby he can attain to the more inferior Degree of
+Prophecy, which consists in having only some part of his Will reveal'd;
+and that not constantly or habitually, but as occasion serves: How vain
+and fond is it then for any one to imagine that he has given him a
+Capacity of enjoying his Presence as he is, and of seeing all things in
+him?<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a>
+Which is as much above the Attainments of the greatest
+Prophets, as theirs is above the weakest of Men. For if we consider we
+shall find that the Prophets Business consisted in delivering a
+particular Message to one or more; the Contents of which sometimes they
+receiv'd by Day<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a>,
+which sort of Vision is call'd
+<img src="images/machazeh.png" width="52" height="12" alt="hebrew1" title="" />
+<i>Machazeh</i>,
+or,  <img src="images/mareeh.png" width="43" height="12" alt="hebrew2" title="" />
+<i>Mareeh</i>, or else by Night in a Dream, and this was call'd
+<img src="images/hhalom.png" width="25" height="12" alt="hebrew3" title="" />
+ <i>Hhal&ocirc;m, a Dream</i>, or
+
+<img src="images/hezyon.png" width="68" height="16" alt="hebrew4" title="" />
+
+<i>Hezyon Hallaiyelah, a Nocturnal
+Vision</i>. But what is either or both these to the Intuition of the Divine
+Presence? There is as much Difference, as there is between a great
+Courtier and a Favourite, who when he pleases, enjoys the Presence of
+his Prince, and one who is now and then sent by him on an Errand. And
+yet to such a degree of Enthusiasm have some gone, as our Author here in
+particular, and several more of the same strain in those former Ages,
+and the <i>Quietists</i> and other <i>Mysticks</i> and Enthusiasts in our times,
+that nothing will down with him less than the Intuition of the
+Divine-Being, and they despise <i>Meditation</i><a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a>,
+as a mean thing, and
+too much below one that aspires to Perfection. And this, it seems, is
+attainable by Application and continued Exercise; whereby they have at
+once set all Mankind in a Capacity of out-doing infinitely the ancient
+Prophets, who if they had known any thing of this way, certainly would
+not have been so sparing of it in their Writings, especially when their
+Business 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 safely conclude, that they had no such Notion; and
+yet it must not be in the least doubted, but that they were throughly
+acquainted with the Will of God, and knew more of his secret Counsel
+than any other Men in the World whatsoever.</p>
+
+<p><a name="sect_9" id="sect_9"></a>&sect; 9. It must needs be acknowledg'd by us Christians, as well as by the
+Jews, that <i>Moses</i> was, without Controversie, the the greatest Prophet
+that ever appear'd upon Earth before our Saviour's time, and had the
+most frequent and greatest Revelations of the Divine Will. For tho' it
+was a singular Favour which God vouchsafed the other Prophets, in
+communicating to them some of the Secrets of his Purposes; yet <i>Moses</i>
+was the Man whom God chose to be the Instrument of the Deliverance of
+his People <i>Israel</i>, by such 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 Messenger to his People in some few
+Particulars, but the immediate Receiver of that Law, and all the
+Oeconomy, both Ecclesiastical and Civil, by which God's People were to
+be governed without any Addition or Diminution, so many hundred Years,
+till the Coming of the promised <i>Messias</i>. God himself bears Witness to
+this, <i>Numb</i>. xii. 6. <i>If there be a Prophet among you, I the Lord will
+make my self known unto him in a Vision, and will speak unto him in a
+Dream. My Servant Moses is not so, who is faithful in all mine House.
+With him will I speak mouth to mouth, even apparently, and not in dark
+Speeches, and the Similitude of the Lord shall he behold</i>. Now <i>Moses</i>
+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 most
+certainly he did. But how? Why, he commands the People thus, <i>Deut</i>. vi.
+17. <i>You shall diligently keep the Commandments of the Lord your God,
+and his Testimonies and his Statutes which he hath commanded thee</i>;
+which were, no doubt, the very same which he had received upon Mount
+<i>Sinai</i>. Nor did this Holy Man, this <i>faithful Servant in God's House</i>,
+ever recommend, or so much as hint any such Service of God, as is
+dream'd of by our <i>Mysticks,</i> or give the least 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 <i>Moses</i> himself,
+and Multitudes of others after him, were Heavenly-minded Men, and did
+that which was acceptable in the Sight of God, and shall be Partakers of
+Everlasting Glory.</p>
+
+<p><a name="sect_10" id="sect_10"></a>&sect; 10. Nor did any of the Prophets, which came after him, ever advance
+any such refin'd way of Worship; but constantly blam'd the People for
+not observing the Law of <i>Moses</i>, and neglecting the Statutes and
+Ordinances which he had left them. And the Sum of their Prophecies
+consists, either in Exhorting, Reproving, Promising or Threatning, and
+some Hints of the <i>Messias</i>. But not one Syllable concerning any such
+abstracted Worship, nor any Mention made of Mens attaining the
+<i>Beatifick Vision</i>. Notwithstanding which, there have been, and still
+are, a great many deluded Souls, who imagine that the warm Conceptions
+of distemper'd Brains, are a great Measure of that Holy Spirit by which
+the old Prophets spake; and pretend to such a Familiarity and intimate
+Conversation with God; such an entire Communication and Intercourse,
+that they might, if what they said were true, seem to be glorified
+Spirits, rather than <i>Prophets</i>, subject to the like Infirmities with
+other Men; and to have left the Church Militant to take their place in
+the Triumphant. Not considering, that all this is only a pleasing sort
+of an Amusement, a Fool's Paradise, and grounded upon no better Reason
+or Foundation, than the Man that was distracted had to fancy himself an
+Emperor, and all that came about him his Subjects. These Men do not
+consider that we live in such an Age of the World, as we are not to
+expect such extraordinary Effusions of the Spirit: All that we can
+reasonably expect, or that God has promis'd, is, to give his Holy Spirit
+to those that ask it of him; that is, so to guide them by his gracious
+Assistance, as 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 aspiring to <i>Immediate Revelation,
+Prophecy</i>, obtaining the <i>Vision of God</i>, and such like Things,which God
+has deny'd to us, whilst in this State.</p>
+
+<p><a name="sect_11" id="sect_11"></a>&sect; 11. Indeed, if it were in <i>Religion</i>, as in <i>Arts and Sciences</i>, it
+might with a great deal more Reason have been expected; that considering
+the vast Distance of Time since the first planting of the Christian
+Religion to this present Age, we might have been improved to a Degree of
+Prophecy. For <i>Arts</i> and <i>Sciences</i> receive their Beginnings from very
+small Hints at first, and are afterwards improved proportionally 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 case is vastly different in Religion, which is always
+best and purest at its first setting out. And there is a very good
+Reason to be given, why it should be so; for after the first Covenant
+made by God with Mankind in the Person of <i>Adam</i>: every other
+Dispensation has found Men under a State of Corruption, and in the
+actual Possession of Errors, diametrically opposite to those Truths
+which it came to instruct them in; and therefore it was requisite that
+the means to remove these at first, should bear Proportion with the
+Difficulties they were to encounter. Upon which account, at the
+Beginning of any new Dispensation, those Persons whom God was pleas'd to
+employ to publish it to Mankind, have been endu'd with more Zeal and
+greater Abilities, than the Professors of the same Religion in after
+Ages. And as no Person can doubt, but that the Jewish Religion was much
+more perfect in the Days of <i>Moses</i>, and those which immediately
+succeeded him, than in after Times, when it was obscur'd and mudded by
+Pharisaical Inventions and Traditions: So must it also be confess'd,
+that the Christian Religion was much more perfect in the Days of the
+Apostles, and the Ages immediately succeeding them, than since it has
+been obscur'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 confess'd by the Practice of most contending Parties amongst
+the Professors of Christianity; who constantly make their Appeals to the
+earliest Writers of the Primitive Christian Church, and use all means to
+bring them over to their own Side; which is an evident Concession that
+they value their Authority, and look upon them as the most competent
+Judges of their Controversies. Now, if I shall make it appear, that
+there was no such thing as is contended for by our Enthusiasts, in those
+early Times, when the Holy Spirit must be confess'd on all hands to be
+more plentifully pour'd out than in the succeeding Ages; I hope it will
+appear evidently to any unprejudic'd Person, that it is not at all to be
+expected under the Christian Dispensation.</p>
+
+<p><a name="sect_12" id="sect_12"></a>&sect; 12. To begin therefore with our Blessed Saviour himself. It is evident
+that he never recommended any such way of worshipping God, as is
+contended for by the <i>Mysticks</i>, nor promised to reward the most sincere
+of his Followers with the <i>Vision of God</i> whilst in this State. As for
+his own Life, which is certainly the most perfect Pattern, it was
+<i>Active</i> to the greatest Degree; and bating some times of Retirement, to
+pray or the like, was wholly spent in Conversation, and doing Good to
+others. Then as to the Substance of his Doctrine, it consisted in
+acquainting the <i>Jews</i> that he himself was the <i>Messias</i>, whose Coming
+was so long ago, and so often foretold by the Ancient Prophets. He also
+acquainted them with the Nature of his Office and Mediatorship, and
+shew'd them how mightily they were mistaken in their Interpretations 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 Liberty of the Sons of God. He taught them to
+abandon all ungodly Lusts, and to set their Hearts upon Things above;
+assuring them, that if they continu'd in his Love, they should be
+rewarded with everlasting Happiness. And lest his Disciples,and those
+Churches which should be planted by their Ministry, should be destitute
+of necessary Encouragement and Assistance, he assures them, in most
+endearing Terms, of his Love towards and Care over them, and promises
+speedily to send them <i>the Comforter, the Spirit of Truth</i><a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a>, which
+should not only assure them of his own, and the Father's Love towards
+them, but also enable them to work such Miracles as should be sufficient
+to confirm the Truth of their Mission. But no where promises the
+Enjoyment of the <i>Beatifick Vision</i> here; but bid them to expect their
+Reward hereafter; assuring them, that <i>whither he went they could not
+follow him now, but should follow him afterwards</i><a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a>, and <i>that he went
+to prepare a place for them</i>. Nor did he even mention his having
+purchas'd for Mankind such a Privilege, 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 says, <i>No Man cometh to the
+father but by me</i><a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a>; now certainly the way to come to Christ, is to
+believe in him; which, according to the Apostle S. <i>Paul</i>, presupposes,
+hearing him preach'd.</p>
+
+<p><a name="sect_13" id="sect_13"></a>&sect; 13, And as our Blessed Saviour did never promise to reward the
+Endeavours of sincere Persons, with such a Power whereby they might
+attain, without any External Means, all Things necessary to Salvation,
+much less the Intuition, or beholding the Divine Presence whilst in this
+Life; so neither do we find that they either expected or enjoy'd it. The
+Method of God in teaching his People, was still the same as it ever had
+been, <i>viz</i>. by revealing his Will to some few, in order to the having
+it communicated by their Ministry to others. And I desire any one that
+thinks otherwise, to produce me one single Instance of any Person that
+came to the true Knowledge of God, and the necessary means of Salvation,
+but by this way. The contrary is evident from the Example of the
+<i>Eunuch</i> (<i>Acts</i> viii.) who was a devout Person, and well dispos'd; and
+we find his Zeal and Sincerity rewarded by God's sending to him a proper
+Person to instruct him.</p>
+
+<p><a name="sect_14" id="sect_14"></a>&sect; 14. Which is still further confirmed by the Example of
+<i>Cornelius</i>(Acts x.) who being <i>a devout Man, and one that fear'd God
+with all his House, and gave much Alms to the People, and pray'd to God
+always</i>, was so far accepted by God, that he was graciously pleas'd to
+provide Means for his further Instruction in his Duty, and sent <i>Peter</i>
+to instruct him. Whereby he has plainly pointed out to us the way by
+which he would have us seek for the Knowledge of him, <i>viz</i>. by applying
+our selves to such as he has appointed to teach his People. Accordingly
+we find that <i>Cornelius</i>'s Alms and Devotions, and incessant waiting
+upon God, did neither advance him to the <i>Beatifick Vision</i>, nor so far
+as to have those Truths presented to him by way of Object,
+<i>immediately</i>, which were necessary to be believ'd by him in order to
+his Salvation; neither is he at all encourag'd to look for or depend
+upon <i>Vision</i> or <i>Intuition</i>, but is sent to a Man like himself, to hear
+with his outward Ears, those 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 sufficient Knowledge of God,
+and Things necessary to Salvation; or, if such a Privilege, though
+deny'd before, had been purchas'd by Jesus Christ; there is no question,
+but Persons so extraordinarily well qualified as these two good Men,
+<i>Cornelius</i> and the <i>Eunuch</i>, were, would have enjoy'd the Benefit of
+it; and then the Event would have been, that by their constant attending
+upon God, and unwearied Diligence in meditating and practising good
+Things, they would have increas'd in Spiritual Knowledge, and made
+nearer Approaches to God, till they had attain'd to Perfection. But we
+find nothing like this, but that on the contrary they were oblig'd to be
+instructed by the same means which God had appointed for other Men.</p>
+
+<p><a name="sect_15" id="sect_15"></a>&sect; 15. And then as to matter of <i>Vision,</i> the whole Tenor of the
+Apostle's Doctrine runs counter to it. S. <i>Paul</i> tells us, that all
+those noble Actions which were perform'd by the Ancient Worthies (<i>Heb</i>.
+xi.) were done thro' <i>Faith</i>; which as himself defines, is (<i>v</i>.i.) is,
+<i>The Substance of Things hoped for, the Evidence of Things not seen</i>. It
+is an Assent which we give to Things as true, which we can neither
+apprehend by our Senses, nor demonstrate by our Reasoning; so that the
+only Objects of our Faith are such Things as we receive upon the Credit
+of another; which, how far it is from <i>Vision</i>, is evident to common
+Sense. And the same Apostle tells us, that <i>now we see through A Glass
+darkly</i>; and that <i>we know in part, and prophesie in part</i><a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>.</p>
+
+<p><a name="sect_16" id="sect_16"></a>&sect; 16. Hence it is plain, that all those Texts which speak of the
+plentiful Effusion of the Spirit in the times of the Gospel, are quite
+misunderstood by all those, who interpret them after such a manner, as
+if God had given such a Measure of it to all Mankind, that upon a due
+Improvement of it, they might attain to the Knowledge of him, and of all
+Things necessary to Salvation. Whereas it appears, that even in the
+earliest Times of the Gospel, there was no such thing; but then all the
+Churches were planted by the Ministry of the Apostles, who ordain'd
+others to succeed them in their Office. If therefore in those Times it
+was not granted, it is a ridiculous Absurdity to expect it in this Age;
+and no small Degree, either of Impudence or Madness to pretend to it.</p>
+
+<p><a name="sect_17" id="sect_17"></a>&sect; 17. Since it is not foreign to the Matter in hand, the Reader will, I
+hope, pardon me if I digress a little, to shew why we cannot reasonably
+expect Prophets now. And it seems to me, that there are several Reasons
+to be given why there should be Prophets during the time of the Mosaical
+Dispensation, rather than after the Gospel had taken Root. For, the
+Promises made to the <i>Jews</i> having Relation to their possessing the Land
+of <i>Canaan</i>, God was pleas'd to send 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 those 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 most of the Ancient Prophecies tend that
+way. But now we are quite upon another Bottom; we are taught, that <i>we
+have here no continuing City</i>; that, <i>when these Tabernacles shall be
+dissolv'd, we have a Habitation not made with Hands, eternal in the
+Heavens</i>. That we are to <i>set our Minds on Things above, not on Things
+on the Earth</i>; that we are to <i>deny our selves, and take up our Cross
+and follow Christ</i>; that, <i>through many Tribulations we must enter into
+the Kingdom of Heaven</i>, and many Passages to the same Effect. So that to
+have Prophets foretelling future Events, relating to the Welfare and
+Preservation of our Temporals, or the contrary, seems not so proper for
+a People, whose very Profession supposes them to have laid aside all
+Solicitude concerning them. Again, before the Coming of Christ, God's
+Will was but imperfectly reveal'd; and it was necessary that there
+should be Fore-runners to prepare the way against his Coming, and raise
+the Expectation 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 compleat
+and fulfil all; after <i>God, who at sundry times, and in divers manners,
+spake in time past unto the fathers by the Prophets,</i><a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> had, <i>in these
+last days, spoken unto us by his Son, whom he has appointed Heir of all
+things,</i> &amp;c. <i>who was the Brightness of his Glory, and the express Image
+of his person</i>, &amp;c. I say, after God had, by this glorious Person,
+manifested and reveal'd his whole Will to us, and declared whatsoever 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 received the
+most perfect one that could be deliver'd. So that all those Reasons
+being remov'd, which were to be given for a Succession of immediately
+inspired Prophets before the Coming of Christ; it is altogether
+groundless, to say no worse of it, to expect any now he is come. What
+Methods God will use, 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 shall please to make use of as his
+Instruments to compleat that great Work, will then be best known when it
+is come to pass. There is no Question but that he will use sufficient
+means. All that I contend for is, that those which he has already
+afforded, are abundantly sufficient for those who have the Happiness to
+be baptized, and brought up in the Profession of the Christian Faith;
+and consequently, that it is unreasonable to expect any other
+Assistances, or to seek any other means of serving God, than what are
+deliver'd in his Holy Word, and made use of in his Church.</p>
+
+<p><a name="sect_18" id="sect_18"></a>&sect; 18. To return to our Argument. If these things, contended for by
+Enthusiasts, were not granted either under the Jewish or Christian
+Dispensation, as I hope has been sufficiently prov'd; it follows, <i>a
+majori,</i> that those who are depriv'd of those Advantages, which both
+Jews and Christians enjoy'd cannot have them: And therefore in vain do
+we search for Persons so endow'd amongst <i>Mahometans</i> or <i>Heathens.</i> For
+without any Breach of Charity, in respect to those Persons, who never
+were so happy as to have the Gospel preach'd to them; we may assure our
+selves, that they do not enjoy equal Privileges with us, who by our
+Baptism have a foederal Right to all those Assistances 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 bestow'd upon Mankind in general, they
+might attain to true saving Knowledge. And for this Reason, our Author,
+who was himself a <i>Mahometan,</i> seems as little to have consulted the
+Honour of his Prophet <i>Mahomet</i>, and the necessity of believing his
+Doctrine, in feigning a Person brought up by himself, to have by his
+Application and Industry attain'd to the Knowledge of all things
+reveal'd to that suppos'd Prophet, as our Enthusiasts do value the Means
+which God has always us'd to convey his Will to Mankind<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a>. Whilst out
+of a groundless Charity, they do in a manner put all Men upon the Level,
+as to the Means of Salvation. Which Opinion of theirs, however plausible
+at first sight, upon the account of that specious Shew of Universal
+Charity to Mankind, does most certainly tend to the undervaluing and
+lessening those inestimable Benefits which our Blessed Saviour has
+purchas'd for, and promis'd to his Church; and ought no more to be
+receiv'd, than that charitable Opinion of <i>Origen</i>'s who believ'd that
+after a certain time of Punishment, not only the wickedest of Men, but
+also the Devils themselves should be laved.</p>
+
+<p><a name="sect_19" id="sect_19"></a>&sect; 19. I have now shewn that what is here held by our Author, and too
+many others in our times, has no manner of Foundation. That it was never
+promis'd nor expected, either under the Mosaical or Christian
+Dispensation; from whence I have inferr'd, that it cannot be expected
+any where else, and consequently that there is no such thing at all. If
+I have not spoken all the while particularly to my Author, the reason
+is, because I write to Christians, and chiefly have regard to those
+Errors, held by some of that Denomination, which are common with those
+of our Author. Besides, if that were requisite, 'tis only allowing for
+Argument sake, that the <i>Alcoran</i> was written by Inspiration, and that
+<i>Mahomet</i> was a Prophet, and then the same way of Arguing proves the
+Enthusiasm of our Author, who being a profess'd <i>Mahometan</i>, and they
+being oblig'd to believe that <i>Mahomet</i> is the <i>Catimo'l anby&acirc;i</i>, i.e.
+<i>The Seal of the Prophets</i>, and that theirs is the last Dispensation,
+which Mankind shall ever receive from God, has ventured to suppose the
+Possibility of a Man's attaining to the true Knowledge of God, and
+Things necessary to Salvation, and all other Things, both Spiritual and
+Natural, belonging either to this World, or that to come, without the
+Help of any outward Instruction.</p>
+
+<p>&sect; 20. I need not insist upon this any longer; I shall only remark, that
+as true Piety is the same in all Ages and Climates, and good solid Sense
+too, so also is <i>Enthusiasm.</i> And I have sometimes wonder'd, when I have
+read the Whimsies and Conceits of the <i>Arab</i> Enthusiasts (whose numerous
+Sects equal those Heresies mention'd by <i>Epiphanius</i>, or even that
+plentiful Crop which the Devil has sow'd of them in our times) to find
+such a Harmony between them and ours at present. Such a perfect
+Agreement in their wild Notions, and these express'd in the very
+self-same Cant, may easily convince any one, that the Instruments of
+both were strung and tun'd by the same Hand. Another thing observable is
+this; Let the <i>Enthusiast</i> have never such great Abilities, there is
+always something or other which proves his Pretensions to Revelation to
+be false; and as they tell us, that, let the Devil change himself into
+what Shape he will he can never conceal his Cloven Foot; so neither can
+the <i>Enthusiast</i> make himself pass for Inspired, with any Person of
+tolerable discerning; but there will appear some very considerable Flaw,
+which shall manifestly prove him a Deceiver, or at least a Person
+deceiv'd. This is the Fate of them, and our Author could not avoid it.
+He has indeed carried his Philosopher beyond the Orb of <i>Saturn</i><a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a>,
+but he might as well have sav'd him that Trouble; for he brought nothing
+down with him, but what he himself was able to furnish him withal before
+he went; <i>viz. Mahometan Divinity</i>, and <i>Aristotelian Philosophy</i>. As to
+the former of these I shall not need to say any thing; but I am well
+assur'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 least of those
+more certain Discoveries which should be made afterwards, by the
+Sagacity of our Astronomers and Philosophers; and that the contrary of
+what he believ'd; as to those things, should be prov'd by undeniable
+Demonstration.</p>
+
+<p>&sect; 21. Nor does it succeed better with such Pretenders in our Age; who,
+taught by woful Experience, have of late grown more wary, and rarely
+pretended to Inspirations, except in such Matters as they might be well
+assur'd of by other means. The safest way for them,I confess, tho' at
+the same time extreamly absurd 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
+Impostor and Deceiver,or else, that through warmth of Conceit, or the
+Delusion of the Devil, he imagines himself to be divinely inspired when
+he is not; rather than to believe that God, who does nothing but for
+most wise and excellent Ends and Purposes, should reveal a thing to any
+Person <i>immediately</i>, when he had before afforded him sufficient Means
+of knowing it otherwise.</p>
+
+<p><a name="sect_22" id="sect_22"></a>&sect; 22. It remains that we beg of God to give us his Grace, and the
+Assistance of his Holy Spirit, that we may sincerely and heartily apply
+our selves to the diligent Use of those Means which he has appointed for
+our Instruction, in his Church. That we seek for the Knowledge of him in
+his holy Word, and <i>approach</i> to him in his Ordinances, and by a holy
+pious Conversation. These are the Ways which he has chalk'd out for us;
+and if any Persons will not be content with these Means, but will walk
+in By-Paths, and follow every <i>Ignis fatuus</i> that presents it self; if
+they be are the last convinc'd of their fatal Mistake when it is too
+late, they must 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 last we attain to the perfect Vision, and full Enjoyment
+of himself; through <i>Jesus Christ</i> our Lord. <i>Amen</i>.</p>
+
+
+<div class="footnotes"><h3>NOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> <i>See</i> <a href="#sect_84">Sect. 84</a>, 85, &amp;c.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> 2 <i>Pet</i>. 1. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> <i>Dan</i>. x. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> <i>Amos</i> vii. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> <i>By</i> seeing all things in God, <i>I have no regard to Mr</i>.
+Malebranch<i>'s Notion, but only to that of our Author.</i> See Sect. 90,
+<i>&amp;c</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> <i>Maimonides in Pocockii Porta Mosis</i>, p. 171.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> <i>See the letter concerning, the Quietists, printed with
+the B. of</i> Sarum<i>'s Letters</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> <i>John</i> Chap. xiv, xv, xvi, xvii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> <i>John</i> xiii, 36. xiv, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> <i>John</i> xiv, 7. <i>Rom.</i> x, 17, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> <i>Cor.</i> xiii, 12, 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> <i>Heb</i>. i, 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> <i>See</i> <a href="#sect_109">Sect. 109</a>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> <i>See</i> <a href="#sect_90">Sect. 90</a>.</p></div>
+</div>
+
+<hr style='width: 45%;' />
+
+
+<h3><i>FINIS</i>.</h3>
+
+<hr style="width: 95%;" />
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's The Improvement of Human Reason, by Ibn Tufail
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+</body>
+</html>
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+
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@@ -0,0 +1,4593 @@
+The Project Gutenberg EBook of The Improvement of Human Reason, by Ibn Tufail
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Improvement of Human Reason
+       Exhibited in the Life of Hai Ebn Yokdhan
+
+Author: Ibn Tufail
+
+Release Date: October 8, 2005 [EBook #16831]
+[Last updated: October 18, 2014]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE IMPROVEMENT OF HUMAN REASON ***
+
+
+
+
+Produced by Marc D'Hooghe
+
+
+
+
+THE IMPROVEMENT OF HUMAN REASON
+
+
+Exhibited in the Life
+
+of Hai Ebn Yokdhan
+
+
+by
+
+
+Ibn Tufail (Abu Bakr Muhammad Ibn Tufail al-Qasi)
+
+Newly Translated from the Original Arabick by Simon Ockley
+
+
+(1708)
+
+
+       *       *       *       *       *
+
+
+               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 demonstrated,
+
+      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.
+
+        Illustrated with proper FIGURES,
+
+   Newly Translated from the Original _Arabick_
+        by _SIMON OCKLEY_, A.M. Vicar of
+         _Swanesey_ in _Cambridgshire_.
+
+               With an APPENDIX,
+
+   In Which the Possibility of Man's attaining
+         the True Knowledg of GOD, and
+     Things necessary to Salvation, without
+       INSTRUCTION, is briefly consider'd.
+
+
+       *       *       *       *       *
+
+
+To the Reverend
+
+_Mr_. Edward Pococke,
+
+Rector of
+
+_MINAL_, in _Wiltshire_.
+
+
+Reverend SIR,
+
+Hai Ebn Yokdhan _returns to you again, in a Dress different from that
+which you sent him out in. Wherever he comes, he acknowledges you for
+his first and best Master; and confesses, that his being put in a
+Capacity to travel thro'_ Europe, _is owing to your Hand. I could not in
+Equity send him to any other Person, you being the sole Proprietor. And
+as your Learning enables you to do him Justice, so your Candor will
+incline you to pardon what is by me done amiss. Both which
+Qualifications you enjoy, as a Paternal Inheritance, descending from the
+Reverend and Learned _Dr. Pococke,_ the Glory and Ornament of our Age
+and Nation. Whose Memory I much reverence, and how much I acknowledge my
+self indebted to him for his Learned Works, I thought I could no way
+express better, than by taking some Opportunity to pay my Respects to
+you, Sir, the worthy Son of so great a Father. And no fitter Bearer
+than_ Hai Ebn Yokdhan, _with whose Character and Language you are so
+well acquainted, and to whom you have long ago shown so great a Respect,
+that I have no reason to fear but he will be welcome_.
+
+                           _I am_,
+
+                                   _SIR,_
+
+                 _Your most humble Servant_,
+
+                                    Simon Ockley,
+
+
+       *       *       *       *       *
+
+
+THE PREFACE.
+
+
+When Mr. _Pococke_ first publish'd this _Arabick_ Author with his
+accurate _Latin_ Version, _Anno_ 1671. Dr. _Pococke_ his Father, that
+late eminent Professor of the Oriental Languages in the University of
+_Oxford_, prefix'd a Preface 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 _Hegira_ 595, which is
+co-incident with the 1198th Year of our Lord; according to which Account,
+the Author liv'd something above five hundred Years ago.
+
+He liv'd in _Spain_, as appears from one or two Passages in this Book.
+He wrote some 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 translated by _R. Moses_ _Narbonensis_ into _Hebrew_, and
+illustrated with a large Commentary. The Design of the Author is to
+shew, how Human Capacity, unassisted by any External Help, may, by due
+Application, attain to the Knowledge of Natural Things, and so by
+Degrees find out its Dependance upon a Superior Being, the Immortality
+of the Soul, and all things necessary to Salvation.
+
+How well he has succeeded in this Attempt, I leave to the Reader to
+judge. 'Tis certain, that he was a Man of Parts and very good Learning,
+considering the Age he liv'd in, and the way of studying in those Times.
+There are a great many lively Stroaks in it; and I doubt not but a
+judicious Reader will find his Account in the Perusal 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 something in, it that favoured their
+Enthusiastick Notions. However, taking it for granted, that both these
+Translations we're 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. Besides, observing that a great many of my
+friends whom I had a desire to oblige, and other Persons whom I would
+willingly incline to a more favourable Opinion of _Arabick_ Learning,
+had not seen 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 translate it a-new.
+
+I have here and there added a Note, in which there is an account given
+of some, great Man, some Custom of the Mahometans explain'd, or
+something of that Nature, which I hope will not be unacceptable. And
+lest any Person should, through mistake, make any ill use of it, I have
+subjoin'd an _Appendix_, the Design of which the Reader may see in its
+proper place.
+
+SIMON OCKLEY.
+
+
+       *       *       *       *       *
+
+
+THE BOOKSELLER TO THE READER.
+
+_When I first undertook the Publication of this English Translation, I
+thought it would not be amiss to present the World with a Specimen of it
+first. But since the Introduction is such, that the Reader can no more
+by it give a Guess at what is contain'd in the Book itself, than a Man
+can judge of his Entertainment by seeing the Cloath laid; I have thought
+it necessary to give him a Bill of Fare_.
+
+_The Design of the Author (who was a Mahometan Philosopher) is to shew
+how Humane Reason may, by Observation and Experience, arrive at the
+Knowledge of Natural Things, and from thence to Supernatural;
+particularly the Knowledge of God and a Future State. And in order to
+this, he supposes a Person brought up by himself where he was
+altogether destitute of any Instruction, but what he could get from his
+own Observation_.
+
+_He lays the Scene in some_ Fortunate _Island situate under the
+Equinoctial; where he supposes this Philosopher, either to have been
+bred (according to_ Avicen_'s Hypothesis, who conceiv'd a possibility of
+a Man's being formed by the Influence of the Planets upon Matter rightly
+disposed) without either Father or Mother; or self-expos'd in his
+Infancy, and providentially suckled by a Roe. Not that our Author
+believ'd any such matter, but only having design'd to contrive a
+convenient place for his Philosopher, so as to leave him to Reason by
+himself, and make his Observations without any Guide. In which Relation,
+he proposes both these ways, without speaking one Word in favour of
+either_.
+
+_Then he shews by what Steps and Degrees he advanc'd in the Knowledge of
+Natural Things, till at last he perceiv'd the Necessity of acknowledging
+an Infinite, Eternal, Wise Creator, and also the Immateriality and
+Immortality of his own Soul, and that its Happiness consisted only in a
+continued Conjunction with this supream Being_.
+
+_The Matter of this Book is curious, and full of useful Theorems; he
+makes most use of the Peripatetick Philosophy, which he seems to have
+well understood; it must be confess'd indeed, that when he comes to talk
+of the Union with God, &c. (as in the Introduction) there are some
+Enthusiastick Notions, which are particularly consider'd and refuted by
+the Editor in his Appendix_.
+
+_Whose Design in publishing this Translation, was to give those who are
+as yet unacquainted with it, a Taste of the_ Acumen _and_ Genius _of
+the_ Arabian _Philosophers, and to excite young Scholars to the reading
+of those Authors, which, through a groundless Conceit of their
+Impertinence and Ignorance, have been too long neglected_.
+
+_And tho' we do not pretend to any Discoveries in this Book, especially
+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 curious Reader to know what the state of Learning was among the_
+Arabs, _five hundred Years since. And if what we shall here communicate,
+shall seem little in respect of the Discoveries of this discerning 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 obliged in Conscience to
+give our Author fair Quarter_.
+
+
+       *       *       *       *       *
+
+
+_Abu Jaaphar Ebn Tophail_'s
+
+INTRODUCTION
+
+To the LIFE of
+
+_Hai Ebn Yokdhan_.
+
+_In the Name of the most Merciful God_.[1]
+
+Blessed be the Almighty and Eternal, the Infinitely Wise and Merciful
+God, _who hath taught us the Use of the PEN_[2], who out of his great
+Goodness to Mankind, _has made him understand Things which he did not
+know_. I praise him for his excellent Gifts, and give him thanks for his
+continued Benefits, and I testify that there is but One God, and that he
+has no Partner[3]; and that _MAHOMET_ is his Servant and Apostle[4],
+endu'd with an excellent Spirit, and Master of convincing Demonstration,
+and a victorious Sword: the Blessing of God be upon him, and his
+Companions, (Men of great Thoughts, and vast Understandings,) and upon
+all his Followers, to the End of the World.
+
+You ask'd me, Dear Friend, (God preserve you for ever, and make you
+Partaker of everlasting Happiness) to communicate to you what I knew
+concerning the Mysteries of the Eastern Philosophy, mention'd by the
+Learned _Avicenna_[5]: Now you must understand, that whoever designs to
+attain to a clear and distinct Knowledge, must be diligent in the search
+of it. Indeed your request gave me a noble turn of Thought, and brought
+me to the understanding of what I never knew before; nay, it advanc'd me
+to such an elevation, as no Tongue, how eloquent soever, is able to
+express; and the reason is, because '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 degree of it, is so mightily affected with
+joy Pleasure, and Exultation, that 'tis impossible for him to conceal
+his sense of it, but he is forc'd to utter some general Expressions,
+since he cannot be particular. Now if a Man, who has not been polish'd
+by good Education, happens to attain to that state, he tuns out into
+strange Expressions, and speaks he knows not what; so that one of this
+sort of Men, when in that state, cry'd out, _Praise to be me! How
+wonderful am I!_[6] Another said, _I am Truth!_[7]. Another, _That he
+was God_.
+
+_Abu Hamed Algazali_[8], when he had attain'd to it, express'd himself
+thus,
+
+     _'Twas what it was, 'tis not to be express'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_[9] says at the end of his Discourse concerning
+the _UNION_, is worth your Observing; There he, says _That 'twill appear
+plainly to any one that understands the design of his Book, that that
+degree 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
+abstracted from any thing which he had been acquainted with before; and
+that he was furnish'd with other Notions altogether independent 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 Proprieties, which God (whose Name be
+prais'd) bestows upon such of his Servants as he pleases_.
+
+Now this degree which this Author mentions, is attainable by Speculative
+Knowledge,(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 notwithstanding is
+not so much different from it in kind as in degree: for in that which I
+mention'd there are no Discoveries made which contradict those which
+this Author means; but the difference consists in this, _viz._ that in
+our way there is a greater degree of Clearness and Perspicuity than
+there is in the other; for in this we apprehend things by the help of
+something, 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, serve to express _That_, by which this sort
+of Perception do's apprehend.
+
+This degree, which I have already mention'd, (and which perhaps I should
+never have had any taste of, if your request had not put me upon a
+farther search) is the very same thing which _Avicenna_ means, where he
+says; _Then when a Man's desires are raised to a good pitch, and he is
+competently well exercised in that way, there will appear to him some
+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 so well acquainted with them, that they will occur to him
+spontaneously, without any exercise at all; and then, as soon as he
+perceives any thing, he applies himself to the Divine Essence, so as to
+retain some impression of it; then something occurs, to him on a sudden,
+whereby he begins to discern the_ Truth _in every thing; till, through
+frequent exercise, 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_. Besides,
+he has given an account of those several steps and degrees by which a
+Man is brought to this perfection; till his Soul is like a polish'd
+Looking-glass, in which he beholds the _Truth_: and then he swims in
+pleasure, and rejoyces exceedingly in his Mind, because of the
+impressions of _Truth_ which he perceives in it, When he is once
+attain'd thus far, the next thing which employs him is, that he
+sometimes 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 Essence; and if he do's at any time
+look towards his own Soul, the only reason is, because that looks
+to-wards God; and from thence arises a perfect Conjunction [with God.]
+
+And, according to this manner which he has describ'd, he do's by no
+means allow that this _Taste_ is attain'd by way of Speculation or
+Deduction of Consequences. And that you may the more clearly apprehend
+the difference between the perception of these sort of Men, and those
+other; I shall propose you a familiar instance. Suppose a Man born
+Blind, but of quick Parts, and a good Capacity, a tenacious Memory, and
+solid Judgment, who had liv'd in the place of his Nativity, till he had
+by the help of the rest of his Senses, contracted an acquaintance with a
+great many in the Neighbourhood, and learn'd the several kinds of
+Animals, and Things inanimate, and the Streets and Houses of the Town,
+so as to go any where about it without a Guide, and to know such people
+as he met, and call them, by their names; and knew the names of
+Colours[10], and the difference of them by their descriptions and
+definitions; and after he had learn'd all this, should have his Eyes
+open'd: Why, this Man, when he walk'd about the Town, would find every
+thing to be exactly agreeable to those notions which he had before; and
+that Colours were such as he had before conceiv'd them to be, by those
+descriptions he had receiv'd: so that the difference between his
+apprehensions when blind, and those which he would have now his Eyes
+were opened, would consist only in these two great Things, one of which
+is a consequent of the other, _viz._, a greater Clearness, and extream
+Delight. From whence 'tis plain, that the condition of those
+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 description, answers to those things which
+_Avenpace_ said were _of too noble a nature to be any ways attributed,
+to the Natural Life,_ and, _which God bestows upon such his Servants as
+he pleases_. But the condition of those who have attain'd to the
+_UNION_, to whom God has given that which I told you could not be
+properly express'd by the word _POWER_, is that second State of the
+Blind-man cur'd. Take notice by the way, that our Similitude is not
+exactly applicable in every case; for there is very seldom 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 speak of the Ideas of the
+_Contemplative_, mean what they learn from the Study of Physicks; nor by
+the notions of those who have attain'd to the _UNION_, what they learn
+from the Study of Metaphysicks (for these two ways of learning are
+vastly 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
+Metaphysicks, of which kind is that which _Avenpace_ understood; and in
+the apprehension of these things, this condition is necessarily
+requir'd, _viz_. that it be manifestly and clearly true; and then there
+is a middle sort of Speculation, between that, and those who have
+attain'd to the _UNION_, who employ themselves in these things with
+greater perspicuity and delight.
+
+Now _Avenpace_ blames all those that make any mention of this pleasure
+which is enjoy'd in the _UNION_, before the Vulgar; besides he said,
+that it belonged to the imaginative Faculty; and promis'd to write a
+Book about it, in which he design'd to give an account of the whole
+matter, and describe the condition of those who were so happy as to
+attain it clearly and perspicuously; but we may answer him with the Old
+Proverb, _viz. Don't say a thing is sweet before you taste on't_; for he
+never was so good as his word, nor performed any thing like it. But 'tis
+probable that the reason why he did not, was either because he was
+streightn'd for Time, being taken up with his Journey to _Wahran_; or
+else, because he was sensible, that if he should undertake to give a
+description of that State, the Nature of such a kind of Discourse, would
+unavoidably have put him upon a necessity of speaking some things, which
+would manifestly have reproach'd his own manner of living, and
+contradicted those Principles which he himself had elsewhere laid down;
+in which he encourages Men to heap up Riches, and proposes several ways
+and means in order to the acquiring them.
+
+We have in this Discourse (as necessity required) disgress'd something
+from the main Design of what you desir'd; it appears from what has been
+already said, that you must either mean, 1. That I should describe to
+you, what they see and taste, who are so happy as to enjoy the
+_UNION_,(which is impossible to be described as it really is; and when
+any one goes about to express it, either by Speech or Writing, he quite
+alters the thing, and sinks into the speculative 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 same State that it
+was in before; and the Significations of these Words, which are used in
+the explaining it, are quite alter'd; so that it occasions a great many
+real Mistakes to some, and makes others believe, that they are mistaken,
+when indeed they are not; and the reason of this is, because it is a
+thing of infinite Extent, comprehending all things in it self, but not
+comprehended by any.) 2. Or else the meaning of your Request must be
+this, that I should shew you after what manner they proceed, who give
+themselves to Contemplation. And this (my good Friend) is a thing which
+is capable of being express'd both by Speech, and Writing; but 'tis as
+scarce as old Gold, especially in this part of the World where we live;
+for 'tis so rare, that there's hardly one of a thousand gets so much as
+a smattering of it; and of those few, scarce any, have communicated any
+thing of what they knew in that kind, but only by obscure Hints, and
+_Innuendo_'s. Indeed the _Hanifitick_ Sect[11], 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
+_Aristotle_, and _Alpharabius_[12], and in _Avicenna_'s Book, which he
+calls _Alshepha,_ does answer the end which you aim at, nor have any of
+the _Spanish_ Philosophers[13] writ fully and satisfactorily about it.
+Because those Scholars which were bred in _Spain_, before the Knowledge
+of Logick and Philosophy was broach'd amongst them, spent their whole
+Lives in Mathematicks, in which it must be allow'd, they made a great
+Progress, 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 Predecessors, yet not so as to attain to true Perfection. So that
+one of them said,
+
+     _T'is 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_.
+
+After these came others, who still advanc'd further, and made nearer
+approaches to the Truth; among whom there was one that had a sharper
+Wit, or truer notions 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, so that most of those 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 _Physicks_. Those Pieces
+of his which are compleat, are only short Tracts and some occasional
+Letters. Nay, in his Epistle concerning the _UNION_, he himself
+confesses that he had wrote nothing compleat, where he says, _That it
+would require a great deal of trouble and pains to express that clearly
+which he had undertaken to prove_; and, _that the method which he had
+made use of in explaining himself, was not in many places so exact as it
+might have been_; and, _that he design'd, if he had time, to alter it_.
+So much for _Avenpace_, I for my part never saw him, and as for his
+Contemporaries, they were far inferiour to him, nor did I ever see any
+of their Works. Those who are now alive, are, either such as are still
+advancing forwards, or else such as have left off, without attaining to
+perfection; if 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 dubious in his
+Philosophical Works; for in his _Mellatolphadelah_, i.e. _The most
+excellent Sect_, he asserts expressly, _that the Souls of Wicked Men
+shall suffer everlasting Punishment_; and yet says as positively in his
+Politicks that they shall be dissolv'd and annihilated, and that the
+Souls of the Perfect shall remain for ever. And then in his _Ethicks_,
+speaking concerning the Happiness of Man, he says, _that it is only in
+this Life_, and then adds, _that whatsoever People talk of besides, is
+meer Whimsy and old Wives Fables_. A principle, which if believ'd would
+make all Men despair of the Mercy of God, and puts the Good and Evil
+both upon the same 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. Besides all this, he had a mean Opinion of the Gift of
+Prophecy, and said that in his Judgment it did belong to the _faculty of
+Imagination_, and that he prefer'd Philosophy before it; with a great
+many other things of the like nature, not necessary to be mention'd
+here.
+
+As for the Books of _Aristotle, Avicenna_'s Exposition of them in his
+_Alshepha_ [i.e. _Health_] supplies their Room, for he trod in the same
+steps and was of the same Sect. In the beginning of that Book, says,
+that the _Truth_ was in his opinion different from what he had there
+deliver'd, that he had written that Book according to the Philosophy of
+the _Peripateticks_; but those that would know the _Truth_ clearly, and
+without Obscurity, he refers to his Book, _Of the Eastern Philosophy_.
+Now he that takes the pains to compare his _Alshepha_ with what
+_Aristotle_ has written, will find they agree in most things, tho' in
+the _Alshepha_ there are a great many things which are not extant in any
+of those pieces which we have of _Aristotle_. But if the Reader, take
+the literal Sense only, either of the _Alshepha_ or _Aristotle_, with,
+out penetrating into the hidden Sense, he will never attain to
+perfection, as _Avicenna_ himself observes in the _Alshepha_.
+
+As for _Algazali_[14], he often contradicts himself, denying in one
+place what he affirm'd in another. He taxes the Philosophers with
+_Heresy_[15] in his Book which he calls _Altehaphol_, i.e.
+_Destruction_, because they deny the Resurrection of the Body, and hold
+that Rewards and Punishments in a Future State belong to the Soul only.
+Then in the beginning of his _Almizan_, i.e. _The Balance_, he affirms
+positively, that this is the Doctrine of the _Suphians_[16], and that he
+was convinc'd of the truth of it, after a great deal of Study and
+Search. There are a great many such Contradictions as these interspers'd
+in his Works; which he himself begs Pardon for in the end of his _Mizan
+Alamal [The Ballance of Mens Actions]_; where he says, that there are
+Three sorts of Opinions; 1. Such as are common to the Vulgar, and
+agreeable to their Notions of things. 2. Such as we commonly make use of
+in answering Questions propos'd to us. 3. Such private as a Man has to
+himself, which none understand but those who think just as he does. And
+then he adds, that tho' there were no more in what he had written than
+only 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 prejudices of Education,
+that even that were sufficient; because, he that never doubts will never
+weigh things aright, and he that does not do that will never see, hut
+remain in Blindness and Confusion.
+
+     _Believe your Eyes, but still suspect your Ears,_
+     _You'll need no Star-light[17], when the day appears_.
+
+This is the account of his way of Philosophizing, the greatest part of
+which is enigmatical and full of obscurity, and for that reason of no
+use to any but such as thoroughly perceive and understand the matter
+before, and then afterwards hear it from him again, or at least such as
+are of an excellent Capacity, and can apprehend a thing from the least
+intimation. The same Author says in his _Aljawahir_ [i.e. _The Jewels_]
+that he had Books not fit to be communicated, but to such 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 some have imagin'd to be those incommunicable
+ones he speaks of, but 'tis a mistake, for those are _Almaareph
+Alakliyah [Intellectual notices]_ and the _Alnaphchi walteswiyal
+[Inflation and AEquation]_ and besides these, _a Collection of several
+Questions_. But as for these, tho' there are some 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 Alasna_, some things which are more profound than what we meet
+with in the rest of his Books, but he expressly says, that that Book is
+not _incommunicable_; from whence it follows, those Books which are come
+to our hands are not those incommunicable ones which he means. Some have
+fancy'd that there were some great matters contain'd in that Discourse
+of his, which is at the end of his _Meschal_ [i.e. _Casement_] (which
+Belief of theirs, has plung'd them into inextricable Difficulties) where
+speaking of the several sorts 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 says of these later,
+_That they apprehended such Attributes to belong to the Divine Essence
+as were destructive of its Unity_; from, whence it appear'd to them that
+he believ'd a sort of Multiplicity in the Godhead, which is horrid
+Blasphemy. Now I make no Question but that the worthy Doctor _Algazali_
+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 secret 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 Philosophers,
+till at length I came to the Knowledge of the Truth. At first indeed, by
+way of Enquiry and Contemplation;but afterwards I came to have a perfect
+sense, and then I found that I could say something which I could call my
+own. Now I was resolv'd that you should be the first, 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
+observe, that my discovering to you the Ends which I attain'd in this
+way, without proving the Principles to you first, by which those 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 application. Presuming that you will
+accept it kindly, not for any merit of the Author, but upon the account
+of our Friendship and Acquaintance; and I heartily desire that you
+mayn't stop here, but aspire to a loftier degree: for this is so far
+from being able to bring you to those heights, that is not sufficient to
+save you. Now I would lead you by the same paths which I have walk'd in
+before you, and make you steer by the same Compass, till you arrive at
+the same Point, and see with your own Eyes what I have seen before you,
+so as not to take it on trust any longer from me, but to experience it
+yourself. But this is a matter which will not only require considerable
+Time, but also that you are free and disingag'd from all manner of
+Business, and follow it close with great Application. And if you are
+really in earned, and set about it heartily, you will rejoyce as one
+that has Travelled all Night do's when the Sun rises upon him, and will
+receive a Blessing 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 desire, just such an one as you could wish; and I
+hope that I shall lead you in the right way, free from Evils and
+Dangers: and really I perceive some Glimmerings now, by the help of
+which I shall inflame your Desire, and put you upon entring this way, by
+telling you the Story of _Hai Ebn Yokdhan_ and _Asal_, and _Salaman_ (as
+_Avicenna_ calls them); in which, those that understand themselves right
+will find matter of Improvement, and worthy their Imitation.
+
+
+FOOTNOTES:
+
+[Footnote 1: In the Name, &c--_This is the usual Form with which the_
+Mahometans _begin all their Writings, Books and Epistles.
+Every Chapter in the_ Alcoran _begins so, and all their Authors
+have followed this way ever price. The Eastern Christians, to distinguish
+themselves from the_ Mahometans, _begin their Writings
+with_ Bismi'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_ AEthiopians. _We here in_ England _observe something like
+this in Wills, where the usual Form is_, In the Name of God,
+Amen.]
+
+[Footnote 2: _These 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 those Editions
+of it which are now in use_: _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 Christian Religion in the Year of our Lord_ 1487) _says, 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,
+observe the strange way which these Eastern Writers have of Quoting
+the_ Alcoran; _for they intermix those Expressions which they
+take out of it with their own words, without giving the Reader
+the least Notice or Hint whence they had them, or where to find
+them_.]
+
+[Footnote 3: And I testify, &c.--_After be testified the Unity of the
+Godhead, be immediately adds_ La Sharica Leho, That he has
+no Partner. _These words frequently occur in the_ Alcoran, _and
+are particularly levell'd against the Christians, which_ Mahomet
+_frequently will_ Mushricoun, _i.e._. Associantes, Joyning Partners
+with God, _because they acknowledge the Divinity of our
+Blessed Saviour_.]
+
+[Footnote 4: _The whole_ Mahometan _Creed consists only of these two Articles,_
+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 shortness. The Reader
+may see a Paraphrase of it out of_ Algazali, _in Dr_. Pocock's
+Specimen Historiae Arabum, p. 174.]
+
+[Footnote 5: The Learned _Avicenna--This great Man was born in_ Bochara,
+_a City famous for the Birth of a great many very Learned
+Men; it lyes in 96 Degrees, and 50 Minutes of Longitude reckoning
+from the Fortunate-Islands, and 39 Degrees and 50 Minutes
+of Northern Latitude. A pleasant place, and full of good Buildings,
+having without the City a great many Fields and Gardens,
+round about which there is a great Wall of XII Parasangae, or
+36 Miles long, which encompasses both the Fields and the City_
+Abulphed. Golius _'s Notes upon_ Alferganus. _Thus much concerning
+the Place of his Nativity; he was born in the Year of
+the_ Hegira 370, _which is about the 980 Year of Christ. 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 studied Logick and Arithmetick, and read over Euclid
+without any help, only his Master show'd him how to demonstrate
+the first five or six Propositions; Then he read_ Ptolemy's Almagest,
+_and afterwards a great many Medicinal Books; and all
+this before be was sixteen years old. He was not only a great Philosopher
+and Physician, but an excellent Philologer and Poet. Amongst
+other of his Learned Works, he wrote an Arabick Lexicon;
+but it is lost. Besides all this, he was a Vizier, and met with
+a great many Troubles, which nevertheless did not abate his indefatigable
+Industry. The Soldiers once mutiny'd, and broke open
+his House, and carry'd him to Prison, and would fain have persuaded the
+Sultan_ Shemfoddaulah _to have put him to Death,
+which he refusing, was forc'd to Banish him. After a Life spent
+in Study and Troubles, having written more Learned Books than he
+liv'd Years, he died, Aged 58 Years_.]
+
+[Footnote 6: _Subhheni_--Praise be to me. _Which is an expression never
+us'd but when they speak of God_.]
+
+[Footnote 7: I am Truth--_or_, I am the True God. _For the Arabick
+word_ Albakko _signifies both, and is very often us'd for one of
+the Names or Attributes of God_. Kamus. _Dr._ Pocock, Specimen pag. 168.]
+
+[Footnote 8: Abu Hamed Algazali--_What_ Abu Hamed Algazali _thought
+concerning those Men who were so wild and Enthusiastick as to
+use such extravagant expressions, appears plainly from those words
+of his quoted by_ Dr. Pocock _in his_ Specimen. p. 167, _where he says_,
+"People ran on to such a degree, (_of madness you may
+be sure_) as to pretend to an Union with God, and a fight
+of him without the interposition of any Veil, and familiarly
+discourse with him. _And a little after_, which sort
+of Speeches have occasion'd great mischiefs among the
+common People; so that some Country Fellows laying aside
+their Husbandry, have pretended to the same things:
+for Men are naturally pleas'd with such discourses, as
+give them a liberty to neglect their business, and withal
+promise them purity of Mind, and the attainment of
+strange degrees and proprieties. Now the most stupid
+Wretches in Nature may pretend to this, and have in
+their Mouths such false and deceitful expressions. And
+if any one denies what they say, they immediately tell
+you, that this Unbelief of yours proceeds from _Learning_
+and _Logick_: and that _Learning_ is a _Veil_, and _Logick_
+labour of the brain, but that these things which they
+affirm, are discovered only inwardly then by the
+_Light of the TRUTH_. And this which they affirm, has spread
+_it self_ through a great many Countries, and produc'd a
+great deal of Mischief." _Thus far_ Algazali. _How exactly
+this answers the wild extravagancies of our Enthusiasts, let
+themselves judge. And withal I would have them from hence
+learn the Modesty not to pretend to be the first after the Apostles
+who had endeavour'd to turn Men from Darkness to LIGHT,
+since they see so many worthy Persons among the Mahometans
+gone before them_.]
+
+[Footnote 9: Avenpace--_This Author is oftentimes quoted by the Name
+of_ Ebn'olfayeg; _he was accounted a Philosopher. of great Ingenuity
+and Judgment_. Maimonides, _in his Epistle to_ R. Samuel
+Aben Tybbon, _gives him a great Character_. Abu'l Hasen Ali,
+_who collected all his Works, and reduced them into One Volume,
+prefers him before all the Mahometan Philosophers whatsoever.
+He was famous for his Poetry as well as Philosophy; he died young,
+being prison'd at_ Fez, _in the Year 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. _Pocock's
+Elenchus Scriptorum prefix'd to the Arabick Edition of this Book_.]
+
+[Footnote 10: _Tho' this instance will serve to explain the meaning of the
+Author, yet 'tis very improper, because 'tis utterly impossible to
+give a Man that is born Blind, the least notion or
+idea of Light or Colours_.]
+
+[Footnote 11: _The Hanifitick Sect,_ and the _Mahometan_ Religion,--_That
+is, not only the_ Hanifitick _Sect, but even the_ Mahometan _Religion
+too, of which that Sect is a Branch, does forbid the over
+curious enquiring into these abstruse Matters. This Sect was
+very early 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 confer,
+that it seems something odd, that he should mention that Sect first,
+and then the_ Mahometan _Religion which includes it, and if it
+had not been for the word_ Asshariyato, _which, if I mistake not,
+is never us'd to express any particular Sect, but signifies a Religion,
+or Law of God, I should have understood those Words of the
+Sect of_ Mahomet Ebn Edris Asshaphiensis. _See Dr._ Pocock _'s
+Specimen_ p. 295. _Or else the_ Hanifitick _Sect and the_ Mahometan
+_Religion may signifie the same thing, because_ Abraham,
+_(whose Religion the_ Mahometans _pretend to follow) is called in
+the_ Alcoran Hanif. _Dr._ Sike.]
+
+[Footnote 12: Alpharabius,--_Without Exception, the greatest of all the_
+Mahometan _Philosophers, reckon'd by some very near equal to_
+Aristotle _himself_. Maimonides, _in the Epistle which I just
+now mention'd, commends him highly; and tho' he allows_
+Avicenna _a great share of Learning, and_ Acumen; _yet be prefers_
+Alpharabius _before him. Nay_, Avicenna _himself confesses, that
+when he had read over_ Aristotle's _Metaphysicks forty times, and
+gotten them by heart; that he never understood them till he
+happened upon_ Alpharabius_'s Exposition of them. He wrote Books
+of Rhetorick, Musick, Logick, and all parts of Philosophy; and
+his Writings have been much esteemed; not only by_ Mahometans
+_but_ Jews _and_ Christians _too. He was a Person of singular
+Abstinence and Continence,and Despiser 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 Western
+Continent of_ Africa) _bar_88 deg. 30 min. _of Longitude and_
+44 deg. _of Northern Latitude. He died at_ Damascus _the Year
+of the Hegira_ 339, _that is, about the Year of Christ 950,
+when he was about fourscore Years Old_.]
+
+[Footnote 13: The _Spanish_ Philosophers.--_This is not to be understood of
+any Christians in_ Spain, _but Mahometans; for the Moors
+Conquer'd a great part of_ Spain _in the Ninety Fifth Year of the_ Hegira,
+_which answers partly to the Year of our Lord 710.
+Afterwards, as Learning grew up amongst the Eastern Mahometans,
+it increased proportionally 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 Expression
+towards the end of this Preface_.]
+
+[Footnote 14: Algazali.--_He was an Eminent Philosopher, Born at Thus
+a Famous City of_ Chorafan, _in the Year of the_ Hegira 450, _of
+Christ_ 1058. _He died in the Year of the_ Hegira 505, _of Christ_
+1111-2. Dr. Pocock's Elenchus Scriptor.]
+
+[Footnote 15: Heresy.--_In Arabick the Word_ Kafara, _signifies_ to be
+an Infidel, _but they use it commonly as we do the word_ Heresy,
+viz. _when a Person holds any thing erroneous in Fundamentals,
+tho' Orthodox in other points_.]
+
+[Footnote 16: The Doctrine of the _Suphians_--_The_ Suphians _are an Enthusiastick
+Sect amongst the Mahometans, something like_ Quietists
+_and_ Quakers; _these set up a stricter sort of Discipline, and pretended
+to great abstinence and Contempt of the World, and also to
+a greater Familiarity and stricter Union with God than other Sects;
+they used a great many strange and extravagant actions and utter
+Blasphemous Expressions_. Al Hosain Al Hallagi _was eminent
+amongst them about the Year of the_ Hegira 300. _'Twas he that
+wrote in one of his Epistles_, Blessed is he that possesses the shining
+light, _&c. and pretended that God dwelt in him. The
+Learned among the_ Arabians _are not agreed, about the derivation
+of the Word,_ Sufi,
+Suphian. _It seems not to be known
+among them till about the_ 200 _Year of the_ Hegira. _The most probable
+Interpretation of it is from the Arabick word_ Suph, _which
+signifies_ Wool, _because those that followed this Sect refused to
+wear Silk, and Cloathed themselves only with_ Wool. Dr. Pocock
+_and_ Golius _follow this Interpretation; tho' the latter in his
+Lexicon seems to doubt whether it is deriv'd from the [Greek: sophos]
+or from the Arabick_ Suph. _The Sultan of Persia is often call'd
+the_ Sophy, _because_ Ismael _the first Sultan of that Family
+now in_ Persia _who began to Reign in the 605 Year of
+the_ Hegira, _that is of our Lord the_ 1554/5 _was of this Sect._ viz,
+Sufi, a Suphian.]
+
+[Footnote 17: _The word which I have here rendred_ Starlight, _is_ Zohal _in
+Arabick which signifies_ Saturn. _'Tis a common way with
+the Arabian Authors, when they intend to shew a vast disproportion
+between things, to compare the greater to the_ Sun _and the
+lesser to_ Saturn. _The meaning of this Distich, is that there is as
+much difference between what a Man knows by hearsay, or what
+notions he imbibes in his Education, and what he knows when he
+comes to examin things to the bottom, and know them experimentally,
+as there is between Twilight and Noonday_.]
+
+
+       *       *       *       *       *
+
+
+THE HISTORY OF _HAI EBN YOKDHAN_.
+
+
+Sec. 1. Our Ancestors, of Happy Memory, tell us, that there is an Island in
+the _Indian_ Ocean, situate under the Equinoctial, where Men come into
+the world spontaneously without the help of Father and Mother. This
+Island it seems, is blest with such a due Influence of the Sun, as to be
+the most temperate and perfect of all places in the Creation; tho' it
+must be confess'd that such an Assertion is contrary to the Opinion of
+the most celebrated Philosophers and Physicians, who affirm that the
+fourth Climate is the most Temperate. Now if the reason which they give
+for this Assertion, viz. _That these parts situate under the Equinoctial
+are not habitable_; were drawn, from any Impediment from the Earth, 'tis
+allow'd that it would appear more probable; but if the reason be,
+because of the intense Heat (which is that which most of 'em assign)
+'tis absolutely false, and the contrary is prov'd by undeniable
+demonstration. For 'tis demonstrated in Natural Philosophy, that there
+is no other cause of Heat than Motion, or else the Contact and Light of
+Hot Bodies. 'Tis also prov'd that the Sun, in it self, is not hot, nor
+partakes of any mix'd Quality: 'tis prov'd moreover, that the thickest
+and smoothest Bodies receive Light in the greatest degree 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 first demonstrated by
+_Avicenna_, never mention'd before by any of the Ancients.) From these
+Premises, this Consequence will necessarily follow, _viz_. That the Sun
+do's not Communicate his Heat to the Earth, after the same manner as hot
+Bodies heat those other Bodies which are near them because the Sun is
+not hot in it self. Nor can it be said that the Earth is heated by
+Motion, because it stands still, and remains in the same posture, both
+when the Sun shines upon it, and when it does not, and yet 'tis evident
+to Sense, that there is a vast difference in it, in respect of Heat and
+Cold, at those several times. Nor does the Sun first heat the Air, and
+so 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 remote. It remains therefore that the Sun has no other way of
+heating the Earth but by its Light, for Heat always follows Light, so
+that when its Beams are collected, as in Burning-Glasses for instance,
+it fires all before it. Now 'tis Demonstrated in Mathematicks, that the
+Sun is a Spherical Body, and so 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 also, because it lies opposite to more parts of the
+Sun: and that those parts which are nearest the Circumference of the
+Circle, have less Light; and so gradually, till the Circumference of the
+Circle, which encompasses the illuminated part of the Earth, ends in
+Darkness.
+
+Sec. 2. Now that is the Center of the Circle of Light, where the Sun is
+Vertical to the Inhabitants, and then in that place, the Heat is most
+extreamly intense; and so those Countries are the coldest, where the Sun
+is farthest from being Vertical. And if there were any such place where
+the Sun was always Vertical, it must needs be extream hot. Now 'tis
+demonstrated in Astronomy, 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 rest of the Year he declines from them,
+six months Northward, and six months Southward; and for that reason they
+are neither too hot nor too cold, but of a Moderate Temper between both.
+There's much more to be said about this Argument, in order to the
+explaining it fully, but it is not suitable to our purpose; I have only
+hinted it to you, because it helps the Story a little, and makes it
+something more probable that a Man may be form'd without the help of
+Father and Mother; and there are some which affirm positively that _Hai
+Ebn Yokdhan_ was so, others deny it, and tell the Story thus:
+
+       *       *       *       *       *
+
+[Illustration 3]
+
+       *       *       *       *       *
+
+Sec. 3. They say, 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 Disposition: he had a Sister of exquisite
+Beauty, which he confin'd and restrain'd from Marriage, because he could
+not match her to one suitable to her quality He had a near Relation
+whose Name was _Yokdhan_, that courted this Princess, and Married her
+privately, according to the Rites of Matrimony then in use among them;
+it was not long before she prov'd with Child, and was brought to Bed of
+a Son; and being afraid that it should be discovered, she took him in
+the Evening, and when she had Suckled him she put him into a little Ark
+which she closed up fast, and so Conveys him to the Sea shore, with some
+of her Servants and Friends as she could trust; and there with an Heart
+equally affected with Love and Fear, she takes her last leave of him in
+these Words, _O God, thou form'dst this Child out of nothing, and didst
+Cherish him in the Dark recesses of my Womb, till he was compleat in all
+his parts; I fearing the Cruelty 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 Providence to protect him, and never leave him
+destitute of thy Care_.
+
+Sec.4. Then she set him afloat, and that very Night the Tide carried him
+ashore on that Island we just now mention'd; it fortun'd that the Water
+being high, carried the Ark a great way on shore, farther than it would
+have done at another time, (for it rises so high but once a Year) and
+cast the Ark into a little shady Grove, thick set with Trees, a pleasant
+place, where he was secured both from Wind and Sun; when the Tide ebb'd,
+the Ark was left there, and the Wind rising blew an heap of Sand
+together between the Ark and the Sea, sufficient to secure him from any
+future danger of such another Flood.
+
+Sec. 5. The Violence of the Waves had loosned the Joints of the Ark; the
+Boy was Hungry and Cry'd. It happen'd fortunately at that Juncture of
+time, that a Roe wandring about the Island in search of her Fawn, which
+straying 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 she
+immediately attack'd, and what with her beating it with her hoofs
+without, and the Boy's struggling within, at last between 'em both they
+loosned a board: as soon as she saw him she shew'd the same 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 produced without Father or Mother.
+
+Sec. 6. On the other hand, those who affirm that _Hai Ebn Yokdhan_ was
+produced in that Island without Father and Mother[18], tell us, that in
+that island, in a piece of Low ground, it chanc'd that a certain Mass of
+Earth was so fermented in some period of Years, that the four qualities,
+_viz. Hot, Cold, Dry, Moist_, were so equally mix'd, that none of 'em
+prevail'd over the other; and that this Mass was of a very great Bulk,
+in which, some parts were better and more equally Temper'd than
+others,and consequently fitter for Generation; the middle part
+especially, which came nearest to the Temper of Man's Body. This Matter
+being in a fermentation, there arose some Bubbles by reason of its
+viscousness, and it chanc'd that in the midst of it there was a viscous
+Substance with a very little bubble in it, which was divided into two
+with a thin partition, full of Spirituous and Aerial Substance, and of
+the most exact Temperature imaginable. That the Matter being thus
+dispos'd, there was, by the Command of God, a Spirit infus'd into it;
+which was join'd so closely to it, that it can scarce be separated from
+it even so much as in thought; which did as constantly influence this
+Mass of matter as the Sun do's the World. Now there are some Bodies from
+whence we perceive no Reflection of Light, as the thin Air: others from
+which we do but imperfectly; such are thick Bodies which are not smooth
+(but there is a difference in these, and the difference of their Colours
+arises from the different manner of their Reception of the Rays); and
+from others we receive the Reflection in the highest degree, as from
+Bodies which are smooth and polish'd, as Looking-Glasses and the like;
+so that those Glasses when ground after a particular manner will Collect
+so 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 Creatures, in some of
+which notwithstanding, there appears no Impression of it, but the reason
+of that is, because of their Incapacity into whom it is infus'd; of
+which kind are things inanimate which are fitly represented in this
+similitude, by the thin Air. There are another sort again; in which
+there does appear something of it, as Vegetables and the like, which are
+represented by the thick Bodies we mention'd, which are not polish'd.
+And then lastly, there are others, (represented by those Glasses, in our
+last comparison) in which the impressions of this Spirit are visible,
+and such we reckon all sorts of Animals. But then, as these smooth and
+polish'd Bodies which are of the same figure with the Sun [i.e.
+Spherical] do receive the Rays in a more plentiful manner than any other
+whatsoever, so also do some 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: such is Man particularly, which is hinted before
+where 'tis said that _God made Man after his own Image_[19].
+
+Sec. 7. Now, when this Form prevails to such a degree that all others are
+nothing before it, but it remains alone, so as to consume, with the
+glory of its Light, whatsoever stands; in it's way; then it is properly
+compared to those Glasses, which reflect Light upon themselves, and burn
+every thing else; But this is a degree which is peculiar to the
+Prophets.
+
+Sec. 8. But to return, and speak something more fully concerning the
+Opinion of those who account for this kind of generation; They tell us,
+that as soon as this Spirit was join'd to the Receptacle, all the other
+powers immediately, by the Command of God, submitted themselves to it.
+Now, opposite to this Receptacle, there arose another Bubble divided
+into three Receptacles by thin membranes, with passages from one to the
+other, which were fill'd with an aerial substance, not much unlike that
+which was in the first Receptacle, only the first was something finer;
+and in each of these three Ventricles,which were all taken out of one,
+were plac'd some of those Faculties, which were subject to this
+governing Spirit, and were appointed to take care of their respective
+Stations, and to communicate every thing, both great and small, to that
+Spirit, which we told you before was plac'd in the first Receptacle.
+Right against this Receptacle, opposite to the second, there arose
+another third Bubble, fill'd with an aerial substance, which was grosser
+than that which was in the other two; this was made for the
+Entertainment and preservation of some other of the inferior Faculties.
+
+Sec. 9. Thus these three Receptacles were made in the same order which we
+have describ'd, and these were the first part of that great Mass which
+was form'd; now they stood in need of one another's assistance; the
+first wanted the other two as Servants, and they again the assistance
+and guidance of the first, as their Master and Director; but both these
+Receptacles, tho' inferior to the first, were nevertheless superior to
+all those Members which were form'd afterwards. The first 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 Body, which was about it, became of the same
+figure, being solid Flesh cover'd with a thick Membrane. This is what we
+call the Heart. Now considering the great expence of Moisture, which
+must needs be where there is so much Heat, 'twas absolutely necessary,
+that there should be some part form'd, whose Office it should be
+continually to supply this defect; Otherwise it would have been
+impossible to have subsisted long. 'Twas also necessary that [this
+forming Spirit] should have a Sense both of what was convenient for him,
+and what was hurtful, and accordingly attract the one and repel the
+other. For these Services there were two parts form'd, with their
+respective Faculties, _viz_. the Brain and the Liver: the first of these
+presided over all things relating to Sense, the latter over such things
+as belong'd to Nutrition: both of these depended upon the Heart for a
+supply of Heat, and the recruiting of their proper Faculties. To
+establish a good Correspondence between all these, there were Ducts and
+Passages interwoven, some bigger, some lesser, according as necessity
+requir'd; and these are the Arteries and Veins.
+
+Thus much for a Taste; they that tell the Story go on farther, and give
+you a particular account of the Formation of all the parts, as the
+Physicians do of the Formation of the _Foetus_ in the Womb, omitting
+nothing till he was compleatly form'd, and just like an _Embryo_ ready
+for the Birth. In this account they are forc'd to be beholding to this
+vast Mass of Earth, which you are to suppose was of a most exact
+mixture, and contain'd in it all manner of materials proper for the
+making Man's Body, and those Skins, _&c._ which cover it; till at last,
+when he was Compleat in all his parts, as if the Mass had been in
+labour, those Coverings, which he was wrapp'd up in, burst asunder, and
+the rest of the Dirt dry-d and crack'd in pieces. The Infant being thus
+brought into the World, and finding his Nourishment fail him, cry'd for
+want of Victuals, till the _Roe_ which had lost her Fawn heard him. Now,
+both those who are of the other Opinion and those who are for this kind
+of generation, agree in all the other particulars of his Education: and
+what they tell us is this.
+
+Sec. 10. They say that this _Roe_ liv'd in good Pasture so that she was
+fat, and had, such plenty of Milk, that she was very well able to
+maintain the Child; she took great care of him, and never left him, but
+when hunger forc'd her: and he grew so well acquainted with her, that if
+at any time she staid away from him a little longer than ordinary, he'd
+cry pitifully, and she, as soon as she heard him, came running
+instantly; besides all this, he enjoy'd this happiness, that there was
+no Beast of prey in the whole Island.
+
+Sec. 11. Thus he went on, Living only upon what he Suck'd till he was Two
+Years Old, and then he began to step a little and Breed his Teeth. He
+always followed the _Roe_ and she shew'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 such like, she us'd to break the Shell with her Teeth,
+and give him the Kernel; still Suckling him, as often as he pleas'd, and
+when he was thirsty she shew'd him the way to the water. If the Sun
+shin'd too hot and scorch'd him, she shaded him; if he was cold she
+cherish'd him and kept him warm; and when Night came she brought him
+home to his old Place, and covered him partly with her own Body, and
+partly with some Feathers which were left in the Ark, which had been put
+in with him when he was first 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 same place where they did; so
+that the Boy being always amongst them learn'd their voice by degrees,
+and imitated it so exactly that there was scarce any sensible
+difference; nay, when he heard the voice of any Bird or Beast, he'd come
+very near it, being of a most excellent Apprehension. 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 Beasts have different
+Sounds to express these different things.) Thus he contracted such an
+Acquaintance with the Wild Beasts, that they were not afraid of him, nor
+he of them.
+
+Sec. 12. By this time he began to have the Ideas of a great many things
+fix'd in his mind, so as to have a desire to some, and an aversion to
+others, even when they were absent. In the mean while he consider'd all
+the several sorts of Animals, and saw that they were all clothed either
+with Hair, Wool, or several sorts of Feathers: he consider'd their great
+Swiftness and Strength, and that they were all arm'd with Weapons
+defensive, as Horns, Teeth, Hoofs, Spurs, Nails, and the like. But that
+he himself was Naked and Defenceless, Slow and Weak, in respect of them.
+For whenever there happened any Controversy about gathering of such ripe
+Fruits as fell from the Trees; he always came off by the worst, for they
+could both keep their own, and take away his, and he could neither beat
+them, off, nor run away from them.
+
+Sec. 13. He observ'd besides that his Fellow-Fawns, tho' their Fore-heads
+were smooth 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 himself; and when
+he had consider'd the Matter, he could not imagine what should be the
+reason of this Difference; then he consider'd such Animals as had any
+Defect or Natural Imperfection, but amongst them all he could find none
+like himself. He took Notice that the Passages of the Excrements were
+cover'd in all other Creatures besides himself: that by which they
+voided their grosser Excrements, with a Tail; and that which serv'd for
+the voiding of their Urine, with Hair or some such like thing. Besides,
+he observ'd that their Privy parts, were more concealed than his own
+were.
+
+Sec. 14. All these things were matter of great Grief to him, and when he
+had perplex'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 so uneasy. He therefore resolv'd to
+help himself, and thereupon gets him some Broad Leaves of Trees, of
+which he made two Coverings, one to wear behind, the other before; and
+made a Girdle of Palm-Trees and Rushes Twisted together, to Hang his
+coverings upon, and Ty'd it about his waste, and so wore it. But alas it
+would not last long, for the Leaves wither'd and dropt away; so that he
+was forc'd to get more, which he doubled and put together as well as he
+could, Plaiting the Leaves one upon another, which made it a little more
+durable, but not much. Then having broke a Bough from a Tree and fitted
+the Ends of it to his Mind, he stript off the Twigs and made it smooth;
+with this he began to attack the Wild Beasts, assaulting the weaker, and
+defending himself against the stronger. 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 wherewithal to
+cover his Nakedness, and also gotten him a Defensive Weapon, so that now
+he had no need of a Tail, nor of those Natural Weapons which he had so
+wish'd for at first.
+
+Sec. 15. He was now above Seven Years Old, and because the repairing of his
+Covering of Leaves so often, was very troublesome to him, he had a
+design of taking the Tail of some Dead Beast, and wearing it himself;
+but when he perceiv'd that all Beasts did constantly avoid those which
+were Dead of the same kind, it made him doubt whether it might be safe
+or not; at last, by chance he found a Dead Eagle, and observing that
+none of the Beasts shew'd any aversion to that Carcass, he concluded
+that this would suit his purpose: 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
+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 Dress
+of his answer'd several Ends; for in the first place it cover'd his
+Nakedness, and help'd to keep him warm, and then it made him so
+frightful to the Beasts, that none of them car'd to meddle with him, or
+come near him; only the _Roe_ his Nurse, which never left him, nor he,
+her; and when she 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.
+
+Sec. 16. Notwithstanding this she grew lean and weak, and continu'd a while
+in a languishing Condition, till at last she Dyed, and then all her
+Motions and Actions ceas'd. When the Boy perceiv'd her in this
+Condition, he was ready to dye for Grief. He call'd her with the same
+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 amiss, but
+every thing as it should be. He had a vehement desire to find, if
+possible, that part were the defect was, that he might remove it, and
+she return to her former State, of Life and Vigour. But he was
+altogether at a loss, how to compass his design, nor could he possibly
+bring it about.
+
+Sec. 17. That which put him upon this search, was what he observ'd in
+himself. He took Notice that when he shut his Eyes, or held any thing
+before them, he could see nothing at all, till that Obstacle was
+removed; and so when he put his Fingers into his Ears, that he could not
+hear, till he took 'em out again; and when he closed his Nostrils
+together, he smelt nothing till they were open'd; from whence he
+concluded, that all his Senses and Actions were liable to Obstacles and
+Impediments, upon the removal of which, the same Operations return'd to
+their former course. Therefore, when he had examined every External Part
+of her, and found no visible defect, and yet at the same time perceiv'd
+an Universal Cessation of Motion in the whole Body, not peculiar to one
+Member, but common to them all, he began to imagine that the hurt was in
+some part, which was most remote from the sight, and hidden in the
+inward part of the Body; and that this Part was of such nature and use,
+that without its help, none of the other External Parts could exercise
+their proper Functions; and that if this Part suffer any hurt, the
+damage was Universal, and a Cessation of the whole ensu'd,
+
+Sec. 18. This made him very desirous to find that part if possible, that he
+might remove the defect from it, that so it might be as it us'd to be,
+and the whole Body might enjoy the Benefit of it, and the same course of
+Actions follow as before. He had before observ'd, in the Bodies of Wild
+Beasts and other Animals, that all their Members were solid, and that
+there were only three Cavities, _viz_. The Skull, the Breast, and the
+Belly; he imagined therefore that this Part which he wanted, must needs
+be in one of these Cavities, and above all, he had a strong persuasion
+that it was in the middlemost of them. He verily believ'd, that all the
+Members stood in need of this part, and that from thence it must
+necessarily follow, that the Seat of it must be in the Centre. And when
+he reflected upon his own Body, he felt such a part in his Breast, of
+which he had this notion, _viz_. That it was impossible for for him to
+subsist without it, so much as the twinkling of an eye, tho' he could at
+the same time conceive a possibility of subsisting without his other
+parts, _viz_. his Hands, Feet, Ears, Nose, Eyes, or even his Head. And
+upon this account, whenever he fought with any Wild Beast, he always
+took particular care to guard his Breast; because of the Apprehension
+which he had of that Part, which was contain'd in it.
+
+Sec. 19. Having, by this way of reasoning, assur'd himself that the
+disaffected Part lay in the Breast; he was resolv'd to make a search, in
+order to find it out; that whatsoever the Impediment was, he might
+remove it if possible; but then again, he was afraid on the other side,
+lest his Undertaking should be worse than the Disease, and prove
+prejudicial. He began to consider next, whether or no he had ever
+remembred any Beasts, or other Animals, which he had seen in that
+condition, recover again, and return to the same State which they were
+in before: but he could call to Mind no such Instance; from whence he
+concluded, that if she was let alone there would be no hopes at all, but
+if he should be so fortunate as to find that Part, and find the
+Impediment, there might be some hope. Upon this he resolv'd to open her
+Breast and make enquiry; in order to which he provides himself with
+sharp Flints, and Splinters of dry Cane almost like Knives, with which
+he made an incision between the Ribs, and cutting through the Flesh,
+came to the _Diaphragma_; which he finding very Tough and not easily
+broken, assur'd himself, that such a Covering must needs belong to that
+part which he lookt for, and that if he could once get through that, he
+should find it. He met with some difficulty in his Work, because his
+Instruments were none of the best, for he had none but such as were made
+either of Flint or Cane.
+
+Sec. 20. However, he sharpned 'em again and renewed his Attempt with all
+the Skill he was Master of. At last he broke through, and the first part
+he met with was the Lungs, which he at first sight mistook, 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 side [which he had open'd]
+and when he perceiv'd that it did lean sideways, he was satisfy'd that
+it was not the part he look'd for, because he was fully perswaded, that
+that must needs be in the midst of the Body, as well in regard of
+Latitude as Longitude. He proceeded in his search, till at last he found
+the Heart, which when he saw closed with a very strong Cover, and
+fastned with strong Ligaments, and covered by the Lungs on that side
+which he had open'd; he began to say to himself. "If this part be so on
+the other side as it is on this which I have open'd, then 'tis certainly
+in the midst, and without doubt the same I look for; especially
+considering the Conveniency of the Situation, the Comliness and
+Regularity of its Figure, the Firmness and Solidity of the Flesh, and
+besides, its being guarded with such a Membrane as I have not observ'd
+in any part." Upon this he searches the other side, and finding the same
+Membrane on the inside of the Ribs, and the Lungs in the same posture,
+which he had observ'd on that side which he had open'd first, he
+concluded the Heart to be the part which he look'd for.
+
+       *       *       *       *       *
+
+[Illustration 4]
+
+       *       *       *       *       *
+
+Sec. 21. Therefore he first Attacks the _Pericardium_, which, after a long
+tryal and a great deal of pains, he made shift to tear; and when he had
+laid the Heart bare, and perceiv'd that it was solid on every side, he
+began to examin it, to see if he could find any hurt in it; but finding
+none, he squeez'd it with his Hands, and perceiv'd that it was hollow.
+He began than to think that what he look'd for, might possibly be
+contain'd in that Cavity. When he came to open it, he found in it two
+Cavities, one on the right side, the other on the left. That on the
+right side was full of clotted Blood, that on the left quite empty.
+"Then (says he,) without all doubt, one of those two Cavites must needs
+be the Receptacle of what I I look for; as for that on this side there's
+nothing in it but congealed Blood, which was not so, be sure, till the
+whole Body was in that condition in. which it now is" (for he had
+observ'd that all Blood congeals when it flows from the Body, and that
+this Blood did not differ in the least from any other,) "and therefore
+what I look for, cannot by any means, be such a matter as this; for that
+which I mean, is something which is peculiar to this place, which I find
+I could not subsist without, so much as the Twinkling of an Eye. And
+this is that which I look'd for at first. For as for this Blood, how
+often have I lost a great deal of it in my Skirmishes with the Wild
+Beasts, and yet it never did me any considerable 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 side, I
+find 'tis altogether empty, and I have no reason in the World to think
+that it was made in vain, because I find every part appointed for such
+and such particular Functions. How then can this Ventricle of the Heart,
+which I see is of so excellent a Frame, serve for no use at all? I
+cannot think but that the same thing which I am in search of, once dwelt
+here, but has now deserted his Habitation and left it empty, and that
+the Absence of that thing, has occasion'd this Privation of Sense and
+Cessation of Motion, which happen'd to the Body." Now when he perceiv'd
+that the Being which had inhabited there before, had left its House
+before it fell to Ruine, and forsaken 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 so cut and mangled.
+
+Sec. 22. Upon this the whole Body seem'd to him a very inconsiderable
+thing, and worth nothing in respect of that Being, he believed once
+inhabited, and now had left it. Therefore he applied himself wholly to
+the consideration of that Being. _What it was?_ and _how it subsisted?
+what joyn'd it to the Body? Whether it went, and by what passage, when
+it left the Body? What was the Cause of its Departure, whether it were
+forc'd to leave its Mansion, or left the Body of its own accord? and in
+case it went away Voluntarily, what it was that rendred the Body so
+disagreeable to it, as to make it forsake it?_ And whilst his Mind was
+perplext with such variety of Thoughts, he laid aside all concern for
+the Carcass, and threw it away; for now he perceiv'd that his Mother,
+which had Nurs'd him so Tenderly and had Suckled him, was _that
+something_ which was departed: and from it proceeded all those Actions
+by which she shew'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 Instrument or
+Tool, like his Cudgel which he had made for himself, with which he used
+to Fight with the Wild Beasts. So that now, all his regard to the Body
+was remov'd, and transferr'd to that by which the Body is governed, and
+by whose Power it moves. Nor had he any other desire but to make enquiry
+after that.
+
+Sec. 23. In the mean, time the Carcass of the _Roe_ began to putrifie, and
+emit Noisome Vapours, which still increas'd his aversion to it, so that
+he did not care to see it. 'Twas not long after that he chanc'd to see
+two Ravens engag'd so furiously; that one of them struck down the other
+Stark Dead; and when he had done, he began to scrape with his Claws till
+he had digg'd a Pit, in which he Buried the Carcass of his Adversary.
+Our Philosopher observing this, said to himself, _How well has this
+Raven done in Burying the Body of his Companion, tho' he did ill in
+Killing him? How much greater reason 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 concerning what that should 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 same form and figure with his
+Mother, he believ'd that there was in every one of them something which
+govern'd and actuated them, like that which had actuated and govern'd
+his Mother: formerly: and for the sake of that likeness he us'd to keep
+in their Company, and shew affection towards them. He continued a while
+in this condition, Contemplating the various kinds of Animals and
+Plants, and walking about the Coast of his Island, to see if he could
+find any thing like himself; (as he observ'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 Island was encompass'd by
+the Sea, he thought that there was no other Land in the World but only
+that Island.
+
+Sec. 23. It happen'd that by Collision a Fire was kindled among a parcel of
+Reeds or Canes; which fear'd him at first, as being a Sight which he was
+altogether a Stranger to; so that he stood at a distance a good while,
+strangely surpriz'd, at last he came nearer and nearer by degrees, still
+observing the Brightness of its Light and marvellous Efficacy in
+consuming every thing it touch'd, and changing it into its own Nature;
+till at last, his Admiration of it, and that innate Boldness and
+Fortitude, which God had implanted in his Nature prompted him on, that
+he ventur'd to come near it, and stretch'd out his Hand to take some of
+it. But when it burnt his Fingers and he found there was no dealing with
+it that way, he endeavour'd to take a stick, which the Fire had not as
+yet wholly seiz'd upon; so taking hold on that part which was untouch'd
+he easily gain'd his purpose, and carried 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 especially, because its Light and Heat supply'd the
+absence of the Sun; so 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 observ'd that it always mov'd upwards, he perswaded
+himself that, it was one of those Celestial Substances which he saw
+shining in the Firmament, and he was continually trying of its power, by
+throwing things into it, which he perceiv'd it operated upon and
+consum'd, sometimes sooner, sometimes slower, according as the Bodies
+which he put into it were more or less combustible.
+
+Sec. 25. Amongst other things which he put in to try its strength, he once
+flung in some Fish which had been thrown a-shore by the Water, and as
+soon as e're he smelt the Steam, it rais'd his Appetite, so that he had
+a Mind to Taste of them; which he did, and found 'em very agreeable and
+from that time he began to use himself to the Eating of Flesh, and
+applied himself to Fishing and Hunting till he understood those sports
+very well: upon this account he admir'd his Fire more and more, because
+it help'd him to several sorts of Provision which he was altogether
+unacquainted with before.
+
+Sec. 26. And now when his Affection towards it was increas'd to the highest
+degree, both upon the account of its Beneficial Effects, and its
+Extraordinary Power; he began to think that the Substance which was
+departed from the Heart of his Mother the Roe, was, if not the very same
+with it, yet at least of a Nature very much like it. He was confirm'd in
+his Opinion, because he had observ'd in all Animals, that as long as
+they liv'd, they were constantly warm without any Intermission, and as
+constantly Cold after Death, Besides he found in himself, that there was
+a greater degree of Heat by much in his Breast, near that place where he
+had made the Incision in the _Roe_. This made him think that if he could
+dissect any Animal alive, and look into that Ventricle which he had
+found empty when he dissected his Dam the _Roe_, he might possibly find
+it full of that Substance which inhabited it, and so 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, so that he could not stir, and dissected him after the
+same manner he had dissected the _Roe_, till he came to the Heart; and
+Essaying the left Ventricle first, and opening it, he perceiv'd it was
+full of an Airy Vapour, which look'd like a little Mist or white Cloud,
+and putting in his Finger, he found it hotter than he could well endure
+it, and immediately the Creature Dyed. From whence he assuredly
+concluded, that it was that Moist Vapour which communicated Motion to
+that Animal, and that there was accordingly in every Animal of what kind
+soever, something like it upon the departure of which Death follow'd.
+
+Sec. 27. He had then a great desire to enquire into the other parts of
+Animals, to find out their Order and Situation, their Quantity and the
+manner of there Connexion one with another, and by what means of
+Communication they enjoy the Benefit of that Moist Vapour, so 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 preserv'd. The way which
+he us'd in this Enquiry was the Dissection of all sorts of Animals, 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 most Learned Naturalists ever attain'd
+to.
+
+Sec. 28. And now he Apprehended plainly that every particular Animal, tho'
+it had a great many Limbs, and variety of Senses and Motions, was
+nevertheless _One_ in respect of that Spirit, whose Original was from
+one firm Mansion, _viz_. the Heart, from whence, its Influence was
+diffus'd among all the Members. And that all the Members were
+subservient to it, or inform'd and supported by it, and that this Spirit
+made use of those Members, in the same manner as a Soldier do's of his
+Weapons, or an Huntsman or Fisherman of his Tackling, who makes use of
+different ways and things, according to the difference of the Creatures
+he intends to catch. Now the Soldiers Weapons are some of 'em defensive
+and offensive, and the Sportsman's too are some for Land, and some for
+Water: So the Anatomists Instruments, are some for Fission, others for
+Fraction, and others for Perforation. And thus tho' the Body was _One_,
+yet that governing Spirit made use of it several ways, according to the
+respective uses of each Member, and the several ends which it propos'd
+to obtain.
+
+Sec. 29. Thus he perceiv'd that there was all this while but _One_ Animal
+Spirit, whose Action when he made use of the Eye, was _Sight_; when of
+the Ear, _Hearing_; when of the Nose, _Smelling_; when of the Tongue,
+_Tasting_; and when of the Skin and Flesh, _Feeling_. When it employ'd
+any Limb, then its Operation was _Motion_; and when it made use 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
+respective Offices, without having Correspondence with that Spirit, by
+means of the Nerves; and that if at any time it chanc'd that their
+passages were either broken off or obstructed, such a Member would be
+altogether useless. Now these; Nerves derive this Spirit from the Brain,
+which has it from the Heart (and contains abundance of Spirit, because
+it is divided into a great many partitions) and by what means soever any
+limb is depriv'd of his Spirit, it's Action ceases, and 'tis like a cast
+off Tool, not fit for use. And if this Spirit depart wholly from the
+Body, or is consum'd or dissolv'd by any means whatsoever, then the
+whole Body is depriv'd of Motion all at once, and reduced to a State of
+Death.
+
+Sec. 30. Thus far had his Observations 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 such Wild Beasts as
+he had dissected. His thread was made of Hair, and of the Bark of the
+Stalks of Althaea, Mallows or any other Plants, which afforded such
+Strings as were fit for that purpose. He learn'd the making of these
+threads from the use which he had made of the Rushes before. He made
+Awls of sharp Thorns, and Splinters of Cane, sharpned with Flints. He
+learn'd the Art of Building, from the Observations he made upon the
+Swallows Nests. He Builds himself a Store-house and a Pantry, to lay up
+the remainder of his Provision in: and made a Door to it of Canes
+twisted together, to prevent any of the Beasts getting in, during his
+absence. He took Birds of prey and brought them up for Hawking; and kept
+tame
+
+Poultry for their Eggs and Chickens. He took the tips of the Buffalo's
+Horns and fastned them upon the strongest Canes he could get, and Staves
+of the Tree _Alzan_ and Others; and so, partly by the help of the Fire,
+and partly of sharp edg'd Stones, he so fitted them that they serv'd him
+instead of so many Spears. He made him a shield of Hides folded
+together. All this pains he took to furnish himself with Artificial
+Weapons, because he found himself destitute of Natural ones.
+
+Sec. 31. Now when he perceiv'd that his Hand supplied all these defects
+very well, and that none of all the various kinds of Wild Beasts durst
+stand 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 so proper as to chuse out some of the strongest and swiftest
+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 persue the
+other kinds of Wild Beasts. There were in that Island both Wild Horses
+and Asses; he chose of both sorts, such as seem'd fittest for his
+purpose, and by exercise he made them so gentle and tractable that he
+was compleat Master of his Wishes. And when, he had made out of the
+Skins of Beasts, such things as serv'd him competently well, in the Room
+of Bridles and Saddles, he could very easily then overtake such Beasts,
+as he could scarce ever have been able to have catch'd any other manner
+of way. He made all these discoveries whilst he was employed in the
+Study of Anatomy, and the searching out of the Properties, peculiar to
+each Part, and the difference between them; and all this about that time
+I speak of, _viz_. of the Age of 21 Years.
+
+       *       *       *       *       *
+
+[Illustration 5]
+
+       *       *       *       *       *
+
+Sec. 32. He then proceeded further to examin the Nature of Bodies in this
+Sublunary World, _viz_. The different kinds of Animal, Plants, Minerals,
+and several sorts of Stones, Earth, Water, Exhalations, Ice, Snow, Hail,
+Smoak, Hoar, Frost, Flame, and Heat. In which he observ'd different
+Qualities, and different Actions, and that their Motions agreed in some
+respects, and differ'd in others: and considering these things with
+great Application, he perceiv'd that their Qualities also agreed in some
+things, and differ'd in others; and that so far as they agreed, they
+were _One_; but when consider'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 so fast upon him, that 'twas impossible for him, to
+Comprehend them. Nay, when he consider'd the difference of his own
+Limbs, which he perceiv'd were all distinct from one another, by some
+Property and Action peculiar to each, it seem'd to him that there was a
+_Plurality_ in his Own Essence. And when he look'd upon any one Member
+it self, he found that it might be divided into a great many parts, from
+whence he concluded, that there must needs be a Plurality in his own
+Essence, and not only in his own but in every other also.
+
+Sec. 33. Then he enter'd upon another sort of Speculation of the second
+kind, by which he perceiv'd that tho' the parts of his Body were many,
+yet they were Conjoyned and Compacted together so as to make one Body,
+and that what difference there was between them consisted only in the
+difference of their Actions, which diversity proceeded from that Animal
+Spirit, the Nature of which he had before search'd into, and found out.
+Now he knew that his Spirit was One in Essence, and was really the
+Substance of his Being, and that all the rest of the Members serve that
+Spirit as Instruments, and in this Respect he perceiv'd his own Essence,
+to be _One_.
+
+Sec.. 34. He proceeded from hence to the consideration of all the Species
+of Animals and found that every Individual of them was _One_. Next he
+consider'd them with regard to their different Species, _viz_. as Roes,
+Horses, Asses and all sorts of Birds according to their kinds, and he
+perceiv'd that all the Individuals of every Species were exactly like
+one another, in the shape of their Parts, both within and without, that
+their Apprehensions, Motions, and Inclinations were alike, and that
+those little differences which where visible amongst them, were
+inconsiderable in respect of those many things in which they agreed.
+From whence he concluded, that the Spirit which actuated any Species was
+one and the same; only distributed among so many Hearts, as there were
+Individuals in that Species, so that if it were possible for all that
+Spirit, which is so divided among so many Hearts, to be Collected into
+one Receptacle, it would be all the same thing, just as if any one
+Liquor should be pour'd out into several Dishes and afterwards put all
+together again in one Vessel; this Liquor would still be the _same_, as
+well when it was divided, as when it was altogether, only in respect of
+that division it may be said in some sort to be Multiplied. By this way
+of Contemplation he perceiv'd that a whole Species was One and the same
+thing, and that the Multiplicity of Individuals in the same Species is
+like the Multiplicity of Parts in the same Person, which indeed are not
+_many_ [i.e. are only _One_.]
+
+Sec. 35. Then he represented in his Mind, all the Several kinds of Animals,
+and perceiv'd that Sensation, and Nutrition, and the Power of moving
+freely where they pleas'd, was common to them all; which Actions he was
+assur'd before, were all very proper to the Animal Spirit, and that
+those lesser things in which they differ'd (notwithstanding their
+agreement in these greater,) were not so proper to that Spirit. From
+this consideration he concluded, that it was only One and the same
+Animal Spirit, which Actuated all living Creatures whatsoever, tho'
+there was in it a little difference, which each Species claim'd as
+peculiar to it self. For instance, suppose the same Water be pour'd out
+into different Vessels, that which is in this Vessel may possibly be
+something warmer than that which is in another, tho' 'tis the same Water
+still, and so every degree of Heat and Cold in this Water in the Several
+Vessels, will represent the Specifick difference which there is in
+Animals: And as that Water is all one and the same, so is that Animal
+Spirit _One_, tho' in some respect there is a sort of Multiplicity. And
+so under this Notion he look'd upon the whole Species of living
+Creatures, to be all _One_.
+
+Sec. 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 some one thing which they did all of them partake of,
+which was the same to them that the Animal Spirit was to the living
+Creature, and that in respect of _That_ they were all One. Whereupon,
+taking a view of all the several kinds of Plants, he concluded that they
+were all One and the same, by reason of that Agreement which he found in
+their Actions, _viz_. their Nourishment and Growing.
+
+Sec. 37. Then he Comprehended in one single Conception, the whole kinds of
+Animals and Plants together, and found that they were both alike in
+their Nutrition and Growing, only the Animals excell'd the Plants in
+Sensation and Apprehension; and yet he had sometimes observ'd something
+like it in Plants, _viz._ That some Flowers do turn themselves towards
+the Sun, and that the Plants extend their Roots, that way the
+Nourishment comes, and some other such like things, from whence it
+appear'd to him that Plants and Animals, were One and the same, in
+respect of that _One thing_ which was Common to them both; which was
+indeed more perfect in the One, and more obstructed and restrained in
+the other; like Water that is partly running and partly frozen. So that
+he concluded that Plants and Animals were all _One_.
+
+Sec. 38. He next consider'd those Bodies, which have neither Sense,
+Nutrition nor Growth, such 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 consisted only in this, that some
+of them were Colour'd, others not, some were Warm, others Cold, and the
+like. He observ'd that those Bodies which were Warm, grew Cold, and on
+the contrary, that those which were Cold grew Warm, He saw that Water
+was rarified into Vapours, and Vapours again Condens'd into Water; and
+that such things as were Burn't, were turn'd into Coals, Allies, Flame
+and Smoak, and if in its Ascent it were intercepted by an Arch of Stone
+or the like, it thickned there and was like other Gross, Earthly
+Substances. From whence it appear'd to him that, all things were in
+Reality, _One_, tho' multiplied and diversified in some certain
+respects, as the Plants and Animals were.
+
+Sec. 39. Then considering with himself, what that common thing must be, in
+which the _Sameness_ of the Animals and Plants did consist he saw that
+it must be some _Body_, like those Bodies, which had a Threefold
+Dimension, _viz_, Length, Breadth, and Thickness; and that whether it
+were Hot or Cold, it was like One of those other Bodies which have
+neither Sense nor Nutrition, and differ'd from them only in those
+Operations which arise from the Organical parts of Plants and Animals.
+And that, in, all likelihood, those Operations were not Essential, but
+deriv'd from something else. So that if those Operations were to be
+communicated to those other Bodies, they would be like this. Considering
+it therefore abstractedly, with regard to its Essence only, as stript of
+those Operations, which at first sight seem'd to flow from it, he
+perceiv'd that it was a _Body_, of the same kind, with those other
+Bodies; upon which Contemplation, it appear'd to him that all Bodies, as
+well those that had Life, as those that had not, as well those that
+mov'd, as those that rested in their Natural places were _One_; Only
+there were some Actions in some of them, which proceeded from their
+Organical Parts; concerning which Actions he could not yet determine
+whether they were Essential, or deriv'd from something without. Thus he
+continu'd, considering nothing but the Nature of Bodies, and by this
+means he perceiv'd, that whereas at first sight, _Things_ had appear'd
+to him innumerable and not to be comprehended; _Now,_ he discovered the
+whole Mass and Bulk of Creatures were in Reality only _One_.
+
+Sec. 40. He continu'd in this Opinion a considerable time. Then he
+consider'd all sorts of Bodies, both Animate and Inanimate, which one
+while seem'd to him to be _One_; and another, _a great many_. And he
+found that all of them had a Tendency either upward, as Smoak, Flame,
+and Air, when detain'd under Water; or else downward, as Water, pieces
+of Earth, or Parts of Animals and Plants; and that none of these. Bodies
+were free from one or other of these Tendencies, or would ever lye
+still, unless hinder'd by some other Body, and interrupted in their
+course; as when, for instance, a Stone in its fall is stopp'd by the
+solidity and hardness of the Earth, when 'tis plain it would otherwise
+continue still descending; so Smoak still continues going upwards, and
+if it should be intercepted by a solid Arch, it would divide both to the
+right and left, and so soon as it was freed from the Arch, would still
+continue ascending; and pass through the Air, which is not solid enough
+to restrain it. So when a Leathern Bottle is fill'd with Air and stopp'd
+up close, if you hold it under Water; it will still strive to get up,
+till it returns to its place of Air; and then it rests, and its
+reluctancy and propensity to ascend, ceases.
+
+Sec. 41. He then enquir'd whether or no he could find any Body that was at
+any time destitute of both these Motions, or a Tendency toward them, but
+he could find none such, among all Bodies which he had about him. The
+reason of this Enquiry was, because he was very desirous to know the
+Nature of Body; as such, abstracted from all manner of Qualities, from
+whence arises Multiplicity or Diversity of Kinds. But when he found this
+too difficult a Task for him, and he had examin'd those Bodies which had
+the fewest Qualities, and could find, none of them void of one of these
+two, _viz._ Heaviness or Lightness; he proceeded to consider the Nature
+of these two Properties, and to examin whether they did belong to Body
+_quatenus_ Body, or else to some other Quality superadded to Body. Now
+it seem'd plain to him, that _Gravity_ and _Levity_, did not belong to
+Body as such; for if so, then no Body could subsist without them both:
+whereas on the contrary, we find Heavy Bodies which are void of all
+Lightness, and also some Light Bodies which are void of all Heaviness,
+and yet without _doubt_ they both are _Bodies_; in each of which there
+is something superadded to Corporeity, by which they are distinguish'd
+one from the other, and that makes the difference between them,
+otherwise they would be both one and the same thing, in every respect.
+From whence it appear'd plainly, that the Essence both of an _Heavy_,
+and _Light Body_ was compos'd of two things; One, which was common to
+them both, _viz. Corporeity_, the other, by which they are distinguish'd
+one from the other, _viz. Gravity_ in the one, and _Levity_ in the
+other, which were superadded to the Essence of Corporeity.
+
+Sec. 42. In like manner he consider'd either Bodies, both Animate and
+Inanimate, and found their Essence confined in _Corporeity_ and in some,
+one thing, or more superadded to it. And thus he attain'd a Notion of
+the Forms of Bodies, according to their differences. These were the
+first things he found out, belonging to the Spiritual World; for these
+Forms are not the objects of Sense, but are apprehended by Intellectual
+Speculation. Now among other things of this kind which he discover'd, it
+appear'd to him that the _Animal Spirit_, which is Seal'd in the Heart
+(as we have mention'd before) must necessarily have some _Quality_
+superadded to its _Corporeity,_ which rendred it capable of those
+wonderful Actions, different Sensations and Ways of apprehending Things,
+and various sorts of Motions; and that this _Quality_ must be its
+_Form_, by which it is distinguish'd from other Bodies (which is the
+same that the Philosophers call the Sensitive Soul) and so in Plants,
+that which was in them the same that radical Moisture was in Beasts, was
+something proper to them, which, was their _Form_, which the
+Philosophers call the Vegetative Soul. And that there was also in
+inanimate things, (_viz_. all Bodies, besides Plants and Animals, which
+are in this sublunary World) something peculiar to them, by the Power of
+which, every one of them perform'd such _Actions_ as were proper to it;
+namely, various sorts of Motion, and different kinds of sensible
+Qualities, and that thing was the Form of every one of them, and this is
+the same which the Philosophers call _Nature_.
+
+Sec. 43. And when by this Contemplation it appear'd to him plainly, that
+the true Essence of that _Animal Spirit_, which he had been so intent,
+was compounded of Corporeity, and some other Quality superadded to that
+Corporeity, and that it had its Corporeity in common with other Bodies;
+but that this other Quality which was superadded, was peculiar to it
+self: Immediately he slighted and despis'd the Notion of Corporeity, and
+applied himself wholly to that other superadded Quality (which is the
+same that we call the _Soul_) the Nature of which he earnestly desired
+to know. Therefore he fix'd all his Thoughts upon it, and began his
+Contemplation with considering all Bodies, not as Bodies, but as endu'd
+with _Forms_, from whence necessarily flow these Properties, by which
+they are distinguish'd one from another.
+
+Sec. 44. Now by following up this Notion, and comprehending it in his Mind,
+he perceiv'd that all Bodies had one _Form_ in common, from whence one
+or more Actions did proceed. And that there were some of these, which
+tho' they agreed with all the rest in that one common Form, had another
+Form besides superadded to it, from whence some Actions proceeded. And
+further, that there was another sort, which agreeing with the rest in
+those two Forms which they had, was still distinguish'd from them by a
+third Form, superadded to those other two, from whence also proceeded
+some Actions. For instance, all Terrestrial Bodies, as Earth, Stones,
+Minerals, Plants, Animals, and all other heavy Bodies, do make up one in
+Number, which agree in the same _Form_, from whence flows the Property
+of_descending_ continually, whilst there is nothing to hinder their
+Descent: And whensoever they are forc'd to move upwards, if they are
+left to themselves, they immediately, by the Power of their _Form_, tend
+downwards again. Now, some 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_ superadded to it, from whence
+flow _Nutrition_ and _Accretion._ Now the meaning of _Nutrition_ is,
+when the Body that is nourish'd, substitutes in the room of that which
+is consum'd and wasted from it self, something of the like kind, which
+it draws to it self, and then converts into its own Substance.
+_Accretion_, 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 first and second Forms in common with the rest, have
+still a third Form superadded, from which arise Sensation and Local
+Motion, Besides, he perceiv'd that every particular _Species_ of
+Animals, had some Property which, distinguish'd it, and made it quite
+different from the rest, and he knew that this Difference must arise
+from some Form peculiar to that _Species_, which was superadded to the
+Notion of that Form which it had in common with the rest of Animals. And
+the like he saw happen'd to the several kinds of Plants.
+
+Sec. 45. And it was evident to him, that the Essences of those sensible
+Bodies, which are in this sublunary World, had some of them more
+Qualities superadded to their _Corporeity_, and others, fewer. Now he
+knew that the Understanding of the fewer, must needs be more easie to
+him, than the Understanding of those which were more in number. And
+therefore, he endeavour'd to get a true Notion of the Form of some one
+thing, whose Essence was the most simple and uncompounded. Now he
+perceiv'd that the Essence of Animals and Plants consisted of a great
+many Properties, because of the great variety of their Operations; for
+which reason, he deferr'd the enquiring into their Forms. As for the
+Parts of the _Earth_, he saw that some of them were more simple than
+others, and therefore resolv'd to begin his Enquiry with the most simple
+of all. So he perceiv'd that _Water_, was a thing, whose Essence was not
+compounded of many Qualities, which appear'd from the Paucity of those
+Actions which arise from its Form. The same he likewise observ'd in the
+_Fire_, and _Air_.
+
+Sec. 46. Now he had a Notion before, that all these four might be chang'd
+one into another; and therefore there must be some one thing which they
+jointly participated of, and that this thing was Corporeity. Now 'twas
+necessary, that this one thing which was common them all, should be
+altogether free from those _Qualities_, by which these four were
+distinguish'd one from the other; and be neither _heavy_ nor _light_;
+_hot_ nor _cold; moist_ nor _dry_; because none of these Qualities were
+common to all Bodies, and therefore could not appertain to _Body_ as
+such. And that if it were possible to find any such Body, in which there
+was no other Form superadded to _Corporeity_, it would have none, of
+these Qualities, nor indeed any other but what were common to all
+Bodies, with what Form soever endu'd. He consider'd therefore with
+himself, to see 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 _Extension,_ 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 Sense could not
+represent to him any Body existent in Nature, which had this only
+Adjunct, and was void of all other Forms: For he saw that every one of
+them had some other Quality superadded to the said _Extension_.
+
+Sec. 47. Then he consider'd further, whether this Three-fold _Extension_,
+was the very Essence of Body or not; and quickly found, that besides
+this _Extension_, there was another, in which this Extension did exist,
+and that this Extension could not subsist by it self, as also the Body
+which was extended, could not subsist by it self without Extension. This
+he experimented in some of those sensible Bodies which are endu'd with
+Forms; for Example, in Clay: Which he perceiv'd, when moulded into any
+Figure, (Spherical suppose) had in it a certain Proportion, Length,
+Breadth, and Thickness. But then if you took that very same Ball, and
+reduc'd it into a Cubical or Oval Figure, the Dimensions were chang'd,
+and did not retain the same Proportion which they had before, and yet
+the Clay still remain'd the same, without any Change, only that it was
+necessary for it to be extended into Length, Breadth, and Thickness, in
+some Proportion or other, and not be depriv'd of its Dimensions: Yet it
+was plain to him from the successive Alterations of them in the same
+Body, that they were distinct from the Clay itself; as also, that
+because the Clay could not be altogether without them, it appear'd to
+him that it belong'd to its Essence. And thus from this Experiment it
+appear'd to him, that Body consider'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 soever. Nor was it possible to
+conceive _Body_, but as consisting of these two Properties, neither of
+which could subsist without the other. But that one (namely, that of
+Extension) which was liable to Change, and could successively put on
+different Figures, did represent the Form in all those Bodies which had
+Forms. And that other which still abode in the same State, (which was
+the _Clay_, in our last Instance) did represent _Corporeity,_ which is
+in all Bodies, of what Forms soever. Now that which we call _Clay_ in
+the foregoing Instance, is the same which the Philosophers call _Materia
+prima_ [the first Matter] and [Greek: Hyle], which is wholly destitute of all
+manner of Forms.
+
+Sec.. 48. When his Contemplation had proceeded thus far, and he was got to
+some distance from sensible Objects, and was now just upon the Confines
+of the intellectual World, he dissident, and inclin'd rather to the
+sensible World, which he was more used to. Therefore he retir'd from the
+Consideration of abstracted _Body_,(since he found that his Senses could
+by no means reach it, neither could he comprehend it) and applied
+himself to the Consideration of the most simple sensible 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_. Sensible Cold, and a Propension to move downwards; But if heated
+by the Fire or the Sun, its Coldness was remov'd, but its Propension to
+move downwards still remain'd: But afterwards, when it came to be more
+vehemently heated, it lost its tendency downwards, and mounted upwards;
+and so it was wholly depriv'd of both those Properties which us'd
+constantly 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, since there appear'd in
+it Actions, which must needs owe their Origin to another Form. Therefore
+it must have receiv'd another Form which had not been there before,from
+which arose those Actions, which never us'd to appear in it whilst it
+had the other Form.
+
+Sec. 49. Now he knew that every thing that was produc'd anew, must needs
+have some Producer. And from this Contemplation, there arose in his Mind
+a sort of Impression of the Maker of that Form, tho' his Notion of him
+as yet was general and indistinct. Then he paus'd on the examining of
+these Forms which he knew before, one by one, and found that they were
+produc'd anew, and that they must of necessity be beholden to some
+efficient Cause. Then he consider'd the Essences of Forms, and found
+that they were nothing else, but only a Disposition of _Body_ to produce
+such or such Actions. For instance, Water, when very much heated, is
+dispos'd to rise upwards, and that Disposition is its Form. For there is
+nothing present in this Motion, but _Body_, and some things which are
+observ'd to arise from it, which were not in it before (such as
+Qualities and Motions) and the Efficients which produce them. Now the
+fitness of Body for one Motion rather than another, is its _Disposition_
+and _Form_. The same he concluded of all other Forms, and it appear'd to
+him, that those Actions which arose from them, were not in reality owing
+to them, but to the efficient Cause, who made use of these Forms to
+produce those Actions which are attributed to them, [_i.e_, the Forms].
+Which Notion of his is exactly the same with what God's Apostle
+[_Mahomet_] says; _I am his Hearing by which he hears, and his Seeing by
+which he sees._ 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_.
+
+Sec. 50. Now, when he had attain'd thus far, so as to have a general and
+indistinct Motion of this _Agent_, he had a most earnest Desire to know
+him distinctly. And because he had not as yet withdrawn himself from the
+sensible World, he began to look for this _voluntary Agent_ among
+sensible Things; nor did he as yet know, whether it was one Agent or
+many. Therefore he enquir'd strictly into all such 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 _Generation_ and _Corruption_: And
+if there were any which did not suffer a total Corruption, yet they were
+liable to a partial one, as _Water_ and _Earth_, the parts of which are
+consum'd by Fire. Likewise he perceiv'd, that the _Air_ was by extremity
+of Cold chang'd into Snow, and then again into Water; and among all the
+rest of the Bodies which he was conversant with, he could find none
+which had not its Existence anew, and required some _voluntary Agent_ to
+give it a Being. Upon which account he laid them all aside, and
+transferr'd his Thoughts to the Consideration 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.
+
+Sec. 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
+Dimensions Length, Breadth and Thickness, without any exception; and
+that every thing that was so extended, was Body; _ergo_, they were all
+Bodies. Then, he consider'd next, whether they were extended infinitely,
+as to stretch themselves to an endless Length, Breadth and Thickness;
+or, whether they were circumscrib'd by any Limits, and terminated by
+some certain Bounds, beyond which there could be no Extension. But here
+he stopp'd a while, as in a kind of Amazement.
+
+Sec. 52. At last, by the strength of his Apprehension, and Sagacity of his
+Understanding, he perceiv'd that the Notion of infinite Body was absurd
+and impossible, and a Notion wholly intelligible. He confirm'd himself
+in this Judgment of his, by a great many Arguments which occurr'd to
+him, when he thus argued with himself. _That this heavenly Body is
+terminated on this side which is next to me, is evident to my sight: And
+that it cannot be infinitely extended on that opposite side, which
+rais'd this Scruple in me; I prove thus: Suppose two Lines drawn from
+the Extremity of this Heavenly Body, on that terminated Side which is
+next to me, which Lines should be produc'd quite through this Body_, in
+infinitum, _according to the Extension of the Body; then suppose a long
+part of one of these 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 parallel with the other; then suppose them through this
+Body, till you come to that side which we suppos'd to be infinite:
+Either you will find both these 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 not, which is absurd: Or
+else the Line which was cut will not be so long as that other, and
+consequently 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 shorter than that Line which had nothing
+cut off from it, therefore equal to it; But this is finite, therefore
+the other is finite. Therefore the Body in which such Lines are drawn is
+finite; And all Bodies in which such Lines may be drawn, are finite: But
+such Lines may be drawn in all Bodies. Therefore if we suppose an
+infinite Body, we suppose an Absurdity and Impossibility._
+
+       *       *       *       *       *
+
+[Illustration 6]
+
+       *       *       *       *       *
+
+Sec. 52b. When by the singular strength of his Genius, (which he exerted in
+the finding out such a Demonstration) he had satisfied himself that the
+Body of Heaven was finite; he desired, in the next place, to know what
+Figure it was of, and how it was limited by the circumambient
+Superficies. And first he observ'd the Sun, Moon and Stars, and saw that
+they all rose in the East, and set in the West; and those which went
+right over his Head describ'd a great Circle, but those at at greater
+distance from the Vertical Point, either Northward or Southward,
+describ'd a lesser Circle. So that the least Circles 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 last of which is the Circle
+of _Sohail_ or _Canopus_; the first, the Circle of those two Stars which
+are called in _Arabick Alpherkadani_. Now because he liv'd under the
+Equinoctial Line, (as we shew'd before) all those Circles did cut the
+Horizon at right Angles, and both North and South were alike to him, and
+he could see both the Pole-Stars: He observ'd, that if a Star arose at
+any time in a great Circle, and another Star at the same in a lesser
+Circle, yet nevertheless, as they rose together, so they set together:
+and he observ'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 observing the Return of the Sun, Moon and Stars to
+the East, after their Setting; and also, because they always appear'd to
+him of the same bigness, both when they rose, 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 sight, at
+some times than others; and consequently their Dimensions would have
+appear'd proportionably greater or lesser; but since there was no such
+Appearance, he concluded that their Motions were Circular. Then he
+consider'd the Motion of the Moon and the Planets from West to East,
+till at last he understood a great part of Astronomy. Besides, 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 space of a Day and a Night. But it were too tedious
+to explain particularly how he advanc'd in this Science; besides, 'tis
+taught in other Books; and what we have already said, is as much as is
+requisite for our present purpose.
+
+Sec. 53. When he had attain'd to this degree of Knowledge, he found that
+the whole Orb of the Heavens, and whatsoever was contained in it, was as
+one Thing compacted and join'd together; and that all those Bodies which
+he us'd to consider before as Earth, Water, Air, Plants, Animals and the
+like, were all of them so contain'd in it, as never to go out of its
+Bounds: And that the whole was like One Animal, in which the Luminaries
+represented the Senses; The Spheres so join'd and compacted together,
+answer'd to the Limbs; and the Sublunary World, to the Belly, in which
+the Excrements and Humors are contain'd, and which oftentimes breeds
+Animals, as the Greater World.
+
+Sec. 54. Now when it appear'd to him, that the whole World was only One
+Substance, depending upon a Voluntary Agent, and he had united all the
+Parts of it, by the same way of thinking which he had before made use of
+in considering the Sublunary World; he proposed to his Consideration the
+World in General, and debated with himself, whether it did exist in
+_Time_,after it had been; and came to _Be_, out of nothing; or whether
+it had been from Eternity, without any Privation preceeding it.
+Concerning this Matter, he had very many and great Doubts; so that
+neither of these two Opinions did prevail over the other. For when he
+propos'd to himself the Belief of its Eternity, there arose 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
+Extension: And that such a Being as was not free from Accidents produc'd
+anew, must also it self be produc'd anew, because it cannot be said to
+be more ancient than those Accidents: And that which cannot exist before
+Accidents produc'd in Time, must needs itself be produc'd in Time. Then
+on the other hand, when he propos'd to himself the Belief of its being
+produc'd a-new, other Objections occur'd to him; for he perceiv'd that
+it was impossible to conceive any Notion of its being produc'd a-new,
+unless it was suppos'd that there was Time before it; whereas Time was
+one of those things which belong'd to the World, and was inseparable
+from it; and therefore the World could not be suppos'd to be later than
+Time. Then he consider'd, that a Thing Created must needs have a
+Creator: And if so, Why did this Creator make the World now, and not as
+well before? Was it because of any new Chance which happen'd to him?
+That could not be; for there was nothing existent besides himself. Was
+it then upon the Account of any Change in his own Nature? But what
+should cause that Change? Thus he continued for several Years, arguing
+_pro_ and _con_ about this Matter; and a great many Arguments offer'd
+themselves on both sides, so that neither of these two Opinions in his
+Judgment over-balanc'd the other.
+
+Sec. 55. This put him to a great deal of trouble, which made him begin to
+consider with himself, what were the Consequences which did follow from
+each of these Opinions, and that perhaps they might be both alike. And
+he perceiv'd, that if he held that the World was created in Time, and
+existed after a total Privation, it would necessarily follow from
+thence, that it could not exist of it self, without the help of some
+Agent to produce it. And that this Agent must needs be such an one as
+cannot be apprehended by our Senses; for if he should be the Object of
+Sense, he must: be _Body_, and if _Body_, then a Part of the World, and
+consequently a Created Being; such an one, as would have stood in need
+of some other Cause to create him: and if that second Creator was
+_Body_, he would depend upon a, third, and that third upon upon a
+fourth, and so _ad infinitum_, which is absurd. Since therefore the
+World stands in need of an incorporeal Creator: And since the Creator
+thereof is really incorporeal, 'tis impossible for us to apprehend him
+by any of our Senses; for we perceive nothing by the help of them, but
+_Body_, or such Accidents as adhere to _Bodies_: And because he cannot
+be perceiv'd by the Senses, it is impossible he should be apprehended by
+the Imagination; for the Imagination does only represent to us the Forms
+of things in their absence, which we have before learn'd by our Senses.
+And since he is not _Body_, we must not attribute to him any of the
+Properties of _Body_; the first of which is Extension, from which he is
+free, as also from all those 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
+wise, Omniscient!_
+
+Sec. 56. On the other side, he saw 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; because
+there could be no Rest before it, from whence it might commence its
+Motion. Now all Motion necessarily requires a Mover; and this Mover must
+be either a Power diffus'd through the Body mov'd, or else through some
+other Body without it, or else a certain Power, not diffus'd or
+dispers'd through any Body at all. Now every Power which passeth, or is
+diffus'd, through any Body, is divided or doubled. For Instance; The
+_Gravity_ in a Stone, by which it tends downwards, if you divide the
+Stone into two parts, is divided into two parts also; and if you add to
+it another like it, the Gravity is doubled. And if it were possible to
+add Stones _in infinitum,_ the Gravity would increase _in infinitum_
+too. And if it were possible, that that Stone should grow still bigger,
+till it reach'd to an infinite Extension, the Weight would increase also
+in the same proportion; and if on the other side, a Stone should grow to
+a certain size, and stop there, the Gravity would also increase to such
+a pitch, and no farther. Now it is demonstrated, that all Body must
+necessarily be finite; and consequently, 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
+Cessation. Therefore if we affirm the Eternity of the World, it
+necessarily follows that the Power which moves it, is not in its own
+Body, nor in the other Exterior Body; but proceeds from something
+altogether abstracted from Body, and which cannot be describ'd by
+Corporeal Adjuncts or Properties. Now he had learn'd from his first
+Contemplation of the Sublunary World, that the true Essence of Body
+consisted in its _Form,_ which is its Disposition to several sorts of
+Motion; but that Part of its Essence which consisted in _Matter_ was
+very mean, and scarce possible to be conceiv'd; therefore the Existence
+of the whole World consists in its Disposition to be mov'd by this
+Mover, who is free from Matter, and the Properties of Body; abstracted
+from every thing which we can either perceive by our Senses, or reach by
+our Imagination. And since he is the Efficient Cause of the Motions of
+the Heavens, in which (notwithstanding their several kinds) there is no
+difference, no Confusion, no Cessation; without doubt he has a Power
+over it, and a perfect Knowledge of it.
+
+Sec. 57. Thus his Contemplation this Way, brought him to the same
+Conclusion 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 separated from it; nor within it,
+nor without it; because Conjunction and Separation, and being within any
+thing, or without it, are all properties of Body, from which that Being
+is altogether abstracted. And because all Bodies stand in need of a Form
+to be added to their Matter, as not being able to subsist without it,
+nor exist really; and the Form it self cannot exist, 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 subsist, but through him: and
+consequently, that he was the Cause, and they the Effects, (whether they
+were newly created after a Privation, or whether they had no Beginning,
+in respect of him, 'twas all one) and Creatures whose Existence depended
+upon that Being; and that without his Continuance they could not
+continue, nor exist without his Existing, nor have been eternal without
+his being Eternal; but that he was essentially independent of them, and
+free from them. And how should it be otherwise, when it is demonstrated,
+that his Power and Might are infinite, and that all Bodies, and
+whatsoever belongs to them are finite? Consequently, that the whole
+World, and whatsoever 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 posterior to him in Nature, if not in Time. As,
+if you take any 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 shall be posterior 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, _Whose Command is, when he would have any thing
+done, BE, and it is_.
+
+Sec. 58. And when he perceiv'd that all things which did exist were his
+Workmanship, he look'd them over again, considering attentively the
+Power of the Efficient, and admiring the Wonderfulness of the
+Workmanship, and such accurate Wisdom, and subtil Knowledge. And there
+appear'd to him in the most minute Creatures (much more in the greater)
+such Footsteps of Wisdom, and Wonders of the Work of Creation, that he
+was swallow'd up with Admiration, and fully assur'd that these things
+could not proceed from any other, than a Voluntary Agent of infinite
+Perfection, nay, that was above all Perfection; such an one, to whom the
+Weight of the least Atom was not unknown, whether in Heaven or Earth;
+no, nor any other thing, whether lesser or greater than it.
+
+Sec.. 59. Then he consider'd all the kinds of Animals, and how this Agent
+had given such a Fabrick of Body to every one of them, and then taught
+them how to use it. For if he had not directed them to apply those Limbs
+which he had given them, to those respective Uses for which they were
+design'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 supereminently Bountiful, and exceedingly
+Gracious. And then when he perceiv'd among the Creatures, any that had
+Beauty, Perfection, Strength, or Excellency of any kind whatever, he
+consider'd with himself, and knew that it all flow'd from that Voluntary
+Agent, (whose Name be praised) and from his Essence and Operation. And
+he knew, that what the Agent had in his own Nature, was greater than
+that, [which he saw in the Creatures,] more perfect and compleat, more
+beautiful and glorious, and more lasting; and that there was no
+proportion between the one and the other. Neither did he cease to
+prosecute this Search, till he had run through all the Attributes 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 ascrib'd to him,
+above all the Creatures which were describ'd by them.
+
+Sec. 60. In like manner he enquir'd into all the Attributes of
+Imperfection, and perceiv'd that the Maker of the World was free from
+them all: And how was it possible for him to be otherwise, since the
+Notion of _Imperfection_ is nothing but _mere Privation,_ or what
+depends upon it? And how can he any way partake of _Privation_, who is
+_very Essence_, and cannot but exist; who gives Being to every thing
+that exists, and besides whom there is no Existence? But HE is the
+Being, HE is the Absoluteness, HE the Beauty, HE the Glory, HE the
+Power, HE the Knowledge, _HE is HE, and besides Him all things are
+subject to perishing_[19].
+
+Sec. 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
+Consideration of this Supream Agent was then so rooted in his Heart,
+that it diverted him from thinking upon any thing else: and he so far
+forgot the Consideration of the Creatures, and the Enquiring into their
+Natures, that as soon as e'er he cast his Eyes upon any thing of what
+kind soever, he immediately perceiv'd in it the Footsteps of this Agent;
+and in an instant his Thoughts were taken off from the Creature, and and
+transferred to the Creator. So that he was inflam'd with the desire of
+him, and his Heart was altogether withdrawn from thinking upon this
+inferior World, which contains the Objects of Sense, and wholly taken up
+with the Contemplation of the upper, Intellectual World.
+
+Sec. 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.
+
+Sec. 63. Having thus learn'd, that this Essence was not that Corporeal Mass
+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 Noble 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 Noble Essence of his, whether
+this Noble 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.
+
+Sec. 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.
+
+Sec. 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 _Noble 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.
+
+Sec. 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 GOD, 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.
+
+Sec. 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 pass'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.
+
+Sec. 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 shining, 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 incumbred with those Hinderances,
+arising from the Intervention of sensible Things, which debarr'd him
+from enjoying the _Vision_, without Interruption.
+
+Sec. 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 destitute 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 destitute 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.
+
+Sec. 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 constitutes 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 Space, 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.
+
+Sec. 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 Nobility 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 noble 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_.
+
+Sec. 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 incumbent 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 nobler 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.
+
+Sec. 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 assur'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.
+
+Sec. 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
+incumbred 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_.
+
+Sec. 75. Now when he was assur'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 pass; both as to the Kind of Meat which he was to
+eat, and the Quantity and Quality of it, and the Times of returning to
+it.
+
+Sec. 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 assur'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 quantity 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.
+
+Sec. 77. These were the Rules which he prescrib'd to himself, as to the
+Kinds of his Provision; as to the Quantity, 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.
+
+Sec. 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.
+
+Sec. 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
+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 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.
+
+Sec. 80. The _second_ sort of Imitation consisted in his continually
+obliging himself to keep himself clean from all manner of Dirt and
+Nastiness, and washing 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, compassing the Shore,
+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.
+
+Sec. 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.
+
+Sec. 82. Then he began to seek after this _third_ Assimulation, 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.
+
+Sec. 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, Compassion 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.
+
+Sec. 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 God_.[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.
+
+Sec. 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 circumscrib'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.
+
+Sec. 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, shines 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.
+
+Sec. 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 God had pursu'd him with his
+Mercy, and directed him by his gracious Guidance; and then he perceiv'd
+that it arose from the Relicks of that Obscurity which is natural to
+Body, and the Dregs of sensible Objects. Because 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 Multitude, 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_.
+
+Sec. 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.
+
+Sec. 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;
+
+Sec. 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-glass, which is neither the Sun nor the Looking-glass, and yet
+not distinct from them. And he saw in the Essence of that separate
+Sphere, such Perfection, Splendor and Beauty, as is too great to be
+express'd by any Tongue, and too subtil to be cloath'd in Words; and he
+perceiv'd that it was in the utmost Perfection of Delight and Joy,
+Exultation and Gladness, by reason of its beholding that _TRUE_ Essence,
+whose Glory be exalted,
+
+Sec. 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 glass, from another Glass
+placed opposite to the Sun; and he observ'd in this Essence also the
+like Splendor, Beauty, Loveliness and Pleasure, which he had observ'd in
+the Essence of the other highest Sphere. He saw likewise that the next
+Sphere, which is the Sphere 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 Glass,
+upon which it is reflected from a Glass which receiv'd that Reflection
+from another Glass plac'd opposite to the Sun. And he saw in this
+Essence too, the same Splendor and Delight which he had observ'd in the
+former. And so in all the Spheres he observ'd distinct, immaterial
+Essences, every one of which was not any of those which went before it,
+not yet different from them; but was like the Image of the Sun reflected
+from one Glass to another, according to the Order of the Spheres. And he
+saw in every one of these Essences, such Beauty, Splendor, Pleasure and
+Joy, as Eye hath not seen, nor Ear heard, nor hath it enter'd into the
+Heart of Man to conceive; and so downwards, till he came to the lower
+World, subject to Generation and Corruption, which comprehends all that
+which is contained within the Sphere of the Moon.
+
+Sec. 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 Glasses, to
+which the Reflection came, according to the foremention'd Order, from
+the first Glass which was set opposite to the Sun. Then he perceiv'd
+that he himself had a separate Essence, which one might call a part of
+that Essence which had seventy thousand Faces, if that Essence had been
+capable of Division; and if that Essence had not been created in time,
+one might say it was the very same; and had it not been join'd to the
+Body so soon as it was created, we should have thought that it had not
+been created. And in this Order he saw other Essences also, like his own
+which had necessarily been heretofore, then were dissolv'd, and
+afterwards necessarily existed together with himself; and that they were
+so many as could not he number'd, if we might call 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.
+
+Sec. 93. Then he saw a great many other immaterial Essences[25], which
+resembled rusty Looking-glasses, cover'd over with Filth, and besides,
+turn'd their Backs upon, and had their Faces averted from those polish'd
+Looking-glasses that had the Image of the Sun imprinted upon them; and
+he saw that these Essences had so much Filthiness adhering to them, and
+such manifold Defects as he could not have conceived. And he saw that
+they were afflicted with infinite Pains, which caused incessant Sighs
+and Groans; and that they were compass'd about with Torments, as those
+who lie in a Bed are with Curtains; and that they were scorch'd with the
+fiery Veil of Separation[26]. But after a very little while his Senses
+return'd to him again, and he came to himself out of this State, as out
+of an Extasie; and his Foot sliding out of this place, he came within
+sight of this sensible World, and lost the sight of the Divine World,
+for there is no joining them both together in the same State. _For this
+World in which we live, and that other are like two Wives belonging to
+the same Husband; if you please one, you displease the other_.
+
+Sec. 94. Now, if you should object, that it appears from what I have said
+concerning this Vision, that those separated Essences, if they chance to
+be in Bodies of perpetual Duration, as the Heavenly Bodies are, shall
+also remain perpetually, but if they be in a Body which is liable to
+Corruption (such an one as belongs to us reasonable Creatures) that then
+they must perish too, and vanish away, as appears from the Similitude of
+the Looking-glasses which I have us'd to explain it; because the Image
+there has no Duration of itself, but what depends upon the Duration of
+the Looking-glass; and if you break the Glass, the Image is most
+certainly destroy'd and vanishes. In answer to this I must tell you,
+that you have soon forgot the Bargain I made with you. For did not I
+tell you before that it was a narrow Field, and that we had but little
+room for Explication; and 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 Glasses, and the Forms which appear in them, are all of them
+things which are inseparable from Body, and which cannot subsist but by
+it and in it, and therefore the very Essences of them depend upon Body,
+and they perish together with it.
+
+Sec. 95. But as for the Divine Essences and Heroick Spirits, they are all
+free from Body and all its Adherents, and remov'd from them at the
+utmost distance, nor have they any Connection, or Dependance upon them.
+And the existing or not existing of Body is all one to them, for their
+sole Connection and Dependance is upon that ONE TRUE NECESSARY
+SELF-EXISTENT BEING, who is the first of them, and the Beginning of
+them, and the Cause of their Existence, and he perpetuates them and
+continues them for ever; nor do they want the Bodies, but the Bodies
+want them; for if they should perish, the Bodies would perish, because
+these Essences are the Principles of these Bodies. In like manner, as if
+a Privation of that ONE TRUE BEING could be suppos'd (far be it from
+him, for there is no God but him) all these Essences would be remov'd
+together with him, and the Bodies too, and all the sensible World,
+because all these have a mutual Connection.
+
+Sec. 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.
+
+Sec. 97. But as for what concerns the finishing his History, that I shall
+tell you, God willing. After his return to the sensible World, when he
+had been where we have told you, he loath'd this present Life, and most
+earnestly long'd for the Life to come; and he endeavour'd to return to
+the same State, by the same means he had sought it at first, till he
+attain'd to it with less trouble than he did at first, and continu'd in
+it the second time longer than at the first. Then he return'd to the
+Sensible World; and then again endeavour'd to recover his Station, which
+he found easier than at the first and second time, and that he continu'd
+in it longer; and thus it grew easier and easier, and his Continuance in
+it longer and longer, time after, time, till at last he could attain it
+when he pleas'd, and stay in it as long as he pleas'd. In this State he
+firmly kept himself, and never retir'd from it, but when the Necessities
+of his Body requir'd it, which he had brought into as narrow a Compass
+as was possible. And whilst he was thus exercis'd, he us'd to with that
+it would please God to deliver him altogether from this Body of his,
+which detain'd him from that State; that he might have nothing to do but
+to give himself up wholly to his Delight, and be freed from all that
+Torment with which he was afflicted, as often as he was forc'd to avert
+his Mind from that State, by attending on the Necessities of Nature. And
+thus he continu'd, till he was past the seventh Septenary of his Age;
+that is, till he was about fifty Years of Age, and then he happen'd to
+be acquainted with _Asal_. The Narrative of which meeting of theirs, we
+shall now (God willing) relate.
+
+Sec. 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.
+
+Sec. 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 Friendship with each other. Now
+among other Passages contain'd in the Law of that Sect, they sometimes
+made enquiry into these Words, wherein it treats of the Description of
+the most High and Glorious God, and. his Angels, and the Resurrection,
+and the Rewards and Punishments of a future State. 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.
+
+Sec. 100. Now there were in this Law some Passages which seem'd to exhort
+Men to Retirement and a solitary Life, intimating that Happiness and
+Salvation were to be attain'd by it; and others which seem'd to
+encourage Men to Conversation, and the embracing Human Society. _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.
+
+Sec. 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 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 transported him to the Island,
+and set him a-shore and left him. There he continu'd serving God, and
+magnifying him, and fancifying him, and meditating upon his glorious
+Names and Attributes, without any Interruption or Disturbance. And when
+he was hungry, he took what he had occasion for to satisfie his Hunger,
+of such Fruits as the Island afforded, or what he could hunt. And in
+this State he continu'd a while, in the mean time enjoying the greatest
+Pleasure imaginable, and the most entire Tranquillity of Mind, arising
+from the Converse and Communication which he had with his Lord; and
+every Day experiencing his Benefits and precious Gifts, and his bringing
+easily to his hand such things as he wanted, and were necessary for his
+Support, which confirm'd his Belief in him, and was a great Refreshment
+to him.
+
+Sec. 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 compass'd the
+Extremities of it, without seeing any Man, or so much as the Footsteps
+of any: Upon which account his Joy was increas'd, and his Mind
+exceedingly pleas'd, in regard of his comparing that which he had
+propos'd to himself, namely, to lead the most retired Life that was
+possible.
+
+Sec. 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.
+
+       *       *       *       *       *
+
+[Illustration 7]
+
+       *       *       *       *       *
+
+Sec. 104. In the mean time _Hai Ebn Yokdhan_ stole upon him by degrees, and
+_Asal_ took no notice of him, till he came so near as to hear him read
+and praise God, and observ'd his humble Behaviour, and his Weeping, and
+heard a pleasant Voice and distinct Words, such as he had never observ'd
+before in any kind of Animals; Then he look'd upon his Shape and
+Lineaments, and perceiv'd that he was of the same Form with himself, and
+was satisfied that the Coat he had on, was not a natural Skin, but an
+artificial Habit like his own. And when he observ'd the Decency of his
+humble Behaviour, and his Supplication and Weeping, he did not at all
+question but that he was one of those Essences which had the Knowledge
+of the TRUE ONE; and for that Reason he had a Desire to be acquainted
+with him, and to know what was the matter with him, and what caus'd this
+Weeping and Supplication. Whereupon he drew nearer to him, till _Asal_
+perceiving it, betook himself to his Heels again, and _Hai Ebn
+Yokdhan_(answerably to his Vigour and Power both of Knowledge and Body,
+which God had bestow'd upon him) pursu'd him with all his Might, till at
+last he overtook him and seiz'd on him, and held him fast, so that he
+could not get away.
+
+Sec. 105. When _Asal_ look'd upon him, and saw him cloath'd with the Skins
+of wild Beasts with the Hair on, and his own Hair so long as to cover a
+great part of his Body, and observ'd his great Swiftness and Strength,
+he was very much afraid of him, and began to pacifie him with stroaking
+him, and entreating him, but _Hai Ebn Yokdhan_ did not understand one
+word he said, nor knew any thing of his meaning, only he perceiv'd that
+he was afraid, and endeavour'd to allay his Fear with such Voices as he
+had learn'd of some of the Beasts, and stroak'd his Head, and both Sides
+of his Neck, and shew'd Kindness to him, and express'd a great deal of
+Gladness and Joy; till at last _Asal_'s Fear was laid aside, and he knew
+that he meant him no harm.
+
+Sec. 106. Now _Asal_ long before, out of his earnest Desire of searching
+into the meaning of Things, had studied most Languages, and was well
+skill'd in them. So he began to speak to _Hai Ebn Yokdhan_ in all the
+Languages which he understood, and ask him Questions concerning his way
+of Life, and took pains to make him understand him; but all in vain, for
+_Hai Ebn Yokdhan_ stood all the while wondring at what he heard, and did
+not know what was the meaning of it, only he perceiv'd that _Asal_ was
+pleas'd, and well-affected towards him. And thus they stood wondring one
+at another.
+
+Sec. 107. Now _Asal_ had by him some Remainder of the Provision which he
+had brought along with him, from the inhabited Island from whence he
+came; and he offer'd it to _Hai Ebn Yokdhan_, who did not know what to
+make on't, for he had never seen any such before. Then _Asal_ eat some
+of it himself, and invited _Hai Ebn Yokdhan_ by Signs to eat too. But
+_Hai Ebn Yokdhan_ bethought himself of those Rules which he had
+prescrib'd to himself, as to matter of Diet; and not knowing the Nature
+of that which he offer'd him, nor whether it was lawful for him to
+partake of it or not, he refus'd it. _Asal_ still continu'd urgent, and
+invited him kindly: Now _Hai Ebn Yokdhan_ had a great Desire to be
+acquainted with him, and was afraid that his continuing too stiff in his
+Refusal, might alienate his Affections from him; so he ventured upon it,
+and eat some. And when he had tasted of it, and lik'd it, he perceiv'd
+that he had done amiss, in breaking those Promises which he had made to
+himself concerning Diet. And he repented himself of what he had done,
+and had Thoughts of withdrawing himself from _Asal_, and retreating to
+his former State of Contemplation.
+
+Sec. 108. But the _Vision_ did not easily appear to him at first, upon
+which he resolv'd to continue with _Asal_ in the sensible World, till he
+had thoroughly satisfied himself concerning him, that so when he had no
+further Desire towards him, he might apply himself to his former
+Contemplations without any Interruption. Wherefore he applyed himself to
+the Society of _Asal_, who perceiving that he could not speak, was
+secure of any Damage that might come to his Religion, by keeping Company
+with him; and besides, had Hopes of teaching him Speech, Knowledge and
+Religion, and by that means, of obtaining a great Reward, and near
+Approach to God. He began therefore to teach him how to speak; first, by
+shewing him particular Things, and pronouncing their Names, and
+repeating them often, and perswading him to speak them: which he did
+applying every Word to the Thing by it signified, till he had taught him
+all the _Nouns_, and so improv'd him by degrees, that he could speak in
+a very short time.
+
+Sec. 109. Then _Asal_ began to enquire of him concerning his way of Living,
+and from whence he came into that Island? And _Hai Ebn Yokdhan_ told
+him, that he knew nothing of his own Original, nor any Father or Mother
+that he had, but only that _Roe_ which brought him up. Then he describ'd
+to him his manner of Living, from first to last, and by what degrees he
+advanc'd in Knowledge, till he attain'd the _Union with God_. When
+_Asal_ heard him give an Account of those Truths, and those Essences
+which are separate from the Sensible World, and which have the Knowledge
+of that TRUE ONE, (whose Name be prais'd); and heard him give an account
+of the Essence of that TRUE ONE, and describe, as far as was possible,
+what he witness'd (when he had attain'd to that Union) of the Joys of
+those who are near united to God, and the Torments of those who are
+separated from him. He made no doubt but that all those things which are
+contain'd in the Law of God [_i.e._ the _Alcoran_] concerning his
+Command, his Angels, Books and Messengers, the Day of Judgment, Paradise
+and Hell, were Resemblances of what _Hai Ebn Yokdhan_ had seen; and the
+Eyes of his Understanding were open'd, and he found that the _Original_
+and the _Copy_[28] did exactly agree together. And the ways of Mystical
+Interpretation became easie to him, and there appeared nothing difficult
+to him in those Precepts which he had receiv'd, but all was clear; nor
+any thing shut up, but all was open; nor any thing profound, but all was
+plain. By this means his intellectual Faculty grew strong and vigorous,
+and he look'd upon _Hai Ebn Yokdhan_ with Admiration and Respect, and
+assur'd himself that he was one of the Saints of God, _which have no
+Fear upon them, neither shall they suffer Pain_. Upon which he address'd
+himself to wait upon him, and imitate him, and to follow his Direction
+in the Performance of such Works as he had occasion to make use of;
+namely, those legal ones which he had formerly learn'd from his own
+Sect.
+
+Sec. 110. Then _Hai Ebn Yokdhan_ began to enquire of him concerning his
+Condition and manner of living, and _Asal_ gave him an account of the
+Island from whence he came, and what manner of People inhabited it, and
+what sort of Life they led before that religious Sect, which we
+mention'd, came among them, and how it was now, since the coming of that
+Sect. He also gave him an Account of what was deliver'd in the Law
+[_i.e. Alcoran_] relating to the Description of the Divine World,
+Paradise and Hell, and the Awakening and Resurrection of Mankind, and
+their gathering together to Judgment, and the Balance and the Way. All
+which things _Hai Ebn Yokdhan_ understood very well, and did not find
+any of them disagreeable to what he had seen, when in that noble
+Station; and he knew that he that had described these Things[29], and
+given an account of them, had given a true Account, and was a Messenger
+sent from his Lord; and he believ'd him, and affirm'd his Veracity, and
+bore Witness to his Message.
+
+Sec. 111. Then he began to ask him concerning the Precepts which the
+Messenger of God had deliver'd, and the Rites of Worship which he had
+ordain'd. And _Asal_ told him of _Prayer, Alms, Fasting_ and
+_Pilgrimage,_ and such other External Observances, which he receiv'd and
+practis'd, and took upon himself, in Obedience to his Command, of whose
+Veracity he was very well allured. Only there were two things stuck in
+his Mind, which he wonder'd at, and could not comprehend wherein the
+Wisdom of them did consist. The one was, why this Messenger of God, in
+describing most things which relate to the Divine World, us'd to express
+them to Men by Parables or Similitudes, and wav'd a perspicuous
+Explication of them; by which occasion'd Men in a great Measure to fall
+into that Error of asserting a Corporeity in God, and believing Things
+of that _TRUE_ Being, from which he is absolutely free; and so in like
+manner, concerning, those Things which relate to the Rewards and
+Punishments of a Future State. The other was, why he went no farther
+than these Precepts and Rites of Worship, but gave Men leave to gather
+Riches, and allow'd them a Liberty as to matter of Food; by which means
+they employed themselves about vain Things, and turn'd away from the
+Truth, Whereas his Judgment was, that no Body ought to eat any thing,
+but only just to keep him alive; and as for Riches, He had no Opinion of
+them at all. And when he saw what was set down and prescrib'd in the
+Law, with Relation to Wealth, as Alms, and the Distribution of them, and
+Trading and Usury, Mulcts and Punishments; these things seem'd all very
+odd to him, and he judg'd them superfluous; and said, that if Men
+understood Things aright, they would lay aside all these vain Things,
+and follow the Truth, and content themselves without any thing of all
+this; and that no Man would challenge such a Propriety in Riches, as to
+have Alms ask'd of him, or to cause his Hands to be cut off, who privily
+stole them; or their lives to be taken away, who had openly robb'd him.
+
+Sec. 112. Now that which prompted him to this Persuasion, was this, that he
+thought all Men were indu'd with an ingenuous Temper, and penetrating
+Understanding, and a Mind constant to itself; and was not aware how
+blockish and stupid they were, how ill-advis'd, and inconstant in their
+Resolutions; insomuch, that they are like Brute Beasts, nay, more apt to
+wander out of the way. Since therefore he was greatly affected with Pity
+towards Mankind, and desir'd that he might be an Instrument of their
+Salvation; a Resolution came into his Mind of going over to them, to
+declare and lay before them the Truth. This Intention of his he
+communicated to his Friend _Asal_ and ask'd him if there could possibly
+be any way contriv'd to come at them.
+
+Sec. 113. But _Asal_ told him what sort of People they were, and how far
+from an ingenuous Temper, and how averse from obeying the Commands of
+God; but he had no Notion of that, but still his Mind was intent upon
+that which he hop'd to compass: And _Asal_ desir'd that it would please
+God, by his means, to direct some of his Acquaintance which were of a
+more pliable Temper than the rest, and had more Sincerity in them, into
+the right way. So then he was ready to further the Design and Endeavour
+of _Hai Ebn Yokdhan_. Upon which they resolved to keep close to the Sea
+Shore, without stirring from it either Day or Night, till God should
+please to afford them an Opportunity of crossing the Sea. And all the
+while they were intent upon this, they continu'd praying to God to
+direct them in this their Business, and bring it to an happy Issue.
+
+Sec. 114. At last, as God (whose Name be prais'd) would have it, it
+happen'd, that a Ship which had lost her Course, was driven by the Wind
+and Water upon the Shore of that Island; and as it drew nearer to Land,
+they who were in it, seeing two Men upon the Shore, made towards them.
+Then _Asal_ spoke to them, and desir'd them to carry him and his
+Companion along with them in the Ship; to which they contented, and took
+them into the Ship, and it pleas'd God to send them a fair Wind, which,
+in a short time, carried them to the Isle which they desir'd. There they
+landed, and went into the City; and _Asal_'s Friends came all about him,
+and he gave 'em an account of _Hai Ebn Yokdhan,_ and his manner of
+living; so that People flock'd to him from every side, and admir'd and
+reverenc'd him. Then _Asal_ told him that this Sect was superiour to all
+other sorts of Men in Knowledge and Sagacity; and that if he could not
+work upon them, there were much lesser Hopes of doing any Good upon the
+Vulgar.
+
+Sec. 115. Now _Salaman_ (_Asal_'s Friend, who we told you chose
+Conversation, rather than Solitude and Retirement, which he judg'd
+unlawful) was Prince and Sovereign of this Island. So _Hai Ebn Yokdhan_
+began to teach them, and explain the Mysteries of Wisdom to them; but so
+soon as e'er he began to raise his Discourse above External Things a
+little, and to inculcate that, the contrary whereof had been settled,
+and deeply rooted in their Minds; they began to withdraw themselves from
+him, and their Minds had an Abhorrence for what he spake. And though
+they carried themselves civilly to him, both because he was a Stranger,
+and out of the Observance which they thought due to their Friend _Asal_,
+yet they were angry with him inwardly in their Hearts. However, he
+continu'd reasoning with them mildly Night and Day, and teaching them
+the TRUTH, both in Private and Publick, which only increas'd their
+Hatred towards him, and made them avoid his Company, though otherwise
+they were Lovers of Goodness, and desirous of Truth. However, through
+the Defect of their Nature, they did not search for it after the right
+manner, nor apprehend it as they should do; but sought the Knowledge of
+it after the common way, like the rest of the World. So that he
+despaired of doing any Good upon them, and all his Hopes of amending
+them were defeated, because they were not willing to receive what he
+taught them.
+
+Sec. 116. And afterwards, taking a View of the several Ranks and Orders of
+Men, he perceiv'd that every sort of them plac'd their Delight in those
+Things which they possess'd at present, and that their Appetites were
+their God, and that they lost themselves in gathering up the little
+Things of this World; and that the Desire of getting more, kept them
+employ'd till they came to their Graves; and that all good Counsel was
+lost upon them; and that disputing with them had only this Effect, that
+it made them the more obstinate. And as for Wisdom, there was no way for
+them to attain it, neither had they any Share in it. _For Folly has
+over-whelmed them, and, what they have sought after, has covered their
+Hearts like Raft; God has sealed up their Hearts and their Ears, and
+their Eyes are dim, and they shall have sore Punishment_.[30]
+
+Sec. 117. When therefore he saw them compass'd about with the Curtains of
+Punishment, and cover'd with the Darkness of the Veil; and that all of
+them (a few only excepted) minded their Religion no otherwise, but with
+regard to this present World; and cast the Observance of religious
+Performances behind their Backs, notwithstanding the Easiness of them,
+and sold them for a small Price; and that their Merchandize and Trading
+diverted them from thinking upon God, so that they had no fear of _that
+Day in which both their Hearts and Eyes shall be turn'd round_[31]; he
+was fully satisfied, that it was to no purpose to speak to them plainly,
+neither that it was expedient any Works should be enjoin'd them beyond
+this Measure; and that the greatest Benefit which accru'd to the common
+sort of Men by the Law, was wholly plac'd in Relation to Things of this
+World, _viz_. that they might be in a comfortable way of Living, and
+that no Man might invade another's Property; and that there was but here
+and there one that attain'd to Happiness hereafter; namely, such an one
+as made it his Business in this World to provide for another, and took
+due care about it, and was a Believer: But that Hell was the Place for
+him that err'd from the Truth, and preferr'd the Life of this present
+World before it. And what Labour can be greater, or what Misery more
+compleat than his, who works, if you observe, from the time he awakes,
+till he goes to sleep again, you will find that he does nothing but what
+tends to the attaining of some one or other of these vile sensible
+Things; namely, either Riches, to heap them up; or Pleasure, which he
+may take; or Lust, which he may satisfie; or Revenge, whereby he may
+pacifie his Mind; or Power, to defend himself; or some outward Work
+commanded by the Law, whereof he may make a vain-glorious Shew; or
+whereby he may save his own Neck? _Now all these things are Darkness
+upon Darkness in the Depth of the Sea, neither is there any of you that
+doth not enter in thither, for such is the unchangeable Decree of the
+Lord_.[32]
+
+Sec. 118. And when he understood the Condition of Mankind, and that the
+greatest part of them were like Brute Beasts, he knew that all Wisdom,
+Direction and good Success, consisted in what the Messengers of God had
+spoken, and the Law deliver'd; and that there was no other way besides
+this, and that there could be nothing added to it; and that there were
+Men appointed to every Work, and that every one was best capable of
+doing that unto which he was appointed by Nature. That this was God's
+way of dealing with those which were gone before, and that there is no
+Change in his way. Whereupon returning to _Salaman_ and his Friends, he
+begg'd their Pardon for what he had said to them, and desir'd to be
+excus'd, and told them that he was of the same Opinion with them, and
+went on in the same way, and persuaded them to stick firmly to their
+Resolution of keeping within the Bounds of the Law, and the Performance
+of the External Rites, and that they should not much dive into the
+Things that did not concern them: and that in doubtful Things they
+should give Credit, and yield their Assent readily; and that they should
+abstain from novel Opinions, and from their Appetites, and follow the
+Examples of their pious Ancestors, and forsake Novelties, and that they
+should avoid that neglect of religious Performances which was seen in
+the vulgar sort of Men, and the Love of the World, which he principally
+caution'd them against. For both he and his Friend _Asal_ knew that this
+tractable, but defective sort of Men, had no other way in the World to
+escape, but only by this means; and that if they should be rais'd above
+this to curious Speculations, it would be worse with them, and they
+would not be able to attain to the Degree of the Blessed, but would
+fluctuate and be toss'd up and down, and make a bad End. But on the
+contrary, if they continu'd in that State in which they were till Death
+overtook them, they should be happy, and stand on the right Hand: But as
+for those that out-went them, they should also take place of them, and
+that they should be the next.
+
+Sec. 119. So they took their leave and left them, and sought for an
+Opportunity of returning to their Island, till it pleas'd God to help
+them to a Convenience of passing. And _Hal Ebn Yokdhan_ endeavour'd to
+attain to his lofty Station, by the same means he had sought it at
+first, till he recover'd it; and _Asal_ followed his Steps, till he came
+near him, or wanted but very little of it; and thus they continued
+serving God in this Island till they died.
+
+Sec. 120. And this is that (God assist thee and us by his Spirit) which we
+have receiv'd of the History of _Hai Ebn Yokdhan, Asal_ and _Salaman_;
+which comprehends such Choice of Words, as are not found in any other
+Book, nor heard in common Discourse. And it is a piece of hidden
+Knowledge which none can receive, but those which have the Knowledge of
+God, nor can any be ignorant of it, but those which have not. Now we
+have taken a contrary Method to our pious Ancestors, as to their
+Reservedness in this Matter, and Sparingness of Speech. And the Reason
+which did the more easily persuade me to divulge this Secret, and tear
+the Veil, was, because of the corrupt Notions which some Pretenders to
+Philosophy in our Age have broach'd and scatter'd, so that they are
+diffus'd through several Countries, and the Mischief which arises from
+thence is become Epidemical. Fearing therefore lest those weak ones, who
+reject the Tradition of the Prophets (of Blessed Memory) and make choice
+of that which is delivered them by Fools, should imagine that these
+Opinions are that Secret, which ought to be with-held from those who are
+not worthy or capable of it, and so their Desire and Study of these
+Opinions should be increas'd. I have thought good to give them a Glimpse
+of this Secret of Secrets, that I might draw them into the right Way,
+and avert them from this other. Nevertheless, I have not so delivered
+the Secrets which are comprehended in these few Leaves, as to leave them
+without a thin Veil or Cover over them, which will be easily rent by
+those who are worthy of it; but will be so thick to him, that is
+unworthy to pass beyond it, that he shall not be able to get through it.
+And I desire of those my Brethren who shall see this Discourse, that
+they would excuse me for being so easily induc'd to explain it, and so
+free in the Description of it; seeing I had not done so, if I had not
+been elevated to such Heights, as transcend the Reach of Humane Sight.
+And I was willing to express it in easie Terms, that I might dispose
+Men, and raise a Desire in them to enter into the right Way. And I beg
+of God Pardon and Forgiveness, and that he would please to bring us to
+the true and certain Knowledge of himself, for he is gracious and
+liberal of his Favours. _Peace be to thee, my Brother, whose Promotion
+is decreed, and, the Mercy find Blessing of God be upon thee_,
+
+     _Praise, be to God alone_.
+
+_The End_.
+
+
+FOOTNOTES:
+
+[Footnote 18: p .14. Sect. 6. Those who affirm that _Hai Ebn Yokdhan_
+was produced in that Island without Father or Mother--_The having our
+Philosopher hatch'd after this manner, is a contrivance of_ Avicen's,
+_who wrote this Story first, and from whom our Author has taken a great
+part of it. He was of Opinion that such a Formation was possible; tho'
+there having never been any such thing, is a sufficient Demonstration of
+the Impossibility of it; for since the Creation of the World the
+Celestial Bodies have had time enough to exert the utmost of their
+Power, and shed their Influence in order to such a Production, which
+they having never so much as attempted yet, amongst all the variety of
+their Operations, plainly shew us that it is not in their power. But we
+must give Philosophers leave sometimes to go beyond Demonstration. 'Tis
+observable, that our Author says nothing of the matter, but leaves it as
+he found it_.]
+
+[Footnote 19: God made Man after his own Image--_These Words are quoted
+by our Author for the Words of_ Mahomet, _though they do indeed Belong
+to_ Moses, _but we must know that_ Mahomet _was well acquainted with the
+Jews from whom he learned not only some Expressions us'd in the Bible,
+but a great part of the History of it; which he has mangled and crowded,
+after a confus'd manner, into his_ Alcoran.]
+
+[Footnote 20: Alcoran, _Chap. Alkesas_.]
+
+[Footnote 21: _Our Philosophers imitating the Heavenly Bodies in their
+Circular Motion, would seem indeed extreamly ridiculous, but that we are
+to consider that the Mahometans have a superstitious Custom of going
+several times round the Cave of_ Meccah, _when they go thither on
+Pilgrimage, and look upon it as a very necessary part of their Duty. Now
+our Author having resolved to bring his Philosopher as far at least as
+was possible for one in his Circumstances, in the Knowledge and Practice
+of all those things which the Mahometans account necessary, would not
+let him be ignorant of this Practice of moving round; but has brought it
+under this second sort of Imitation of the Heavenly Bodies. Now tho' our
+Philosopher may be excus'd for not going to the Temple at_ Meccah, _yet
+so great stress is laid upon it by the Mahometans, that_ Alhosain Al
+Hallagi Ben Mansour, _was, in the 309th Year of the_ Hegira _(of
+Christ_921) _condemn'd to dye by the_ Vizier Alhumed, _who pronounc'd
+Sentence upon him, having first advis'd with the Imaums and Doctors, for
+having asserted, that in case a Man had A Desire to go on Pilgrimage to_
+Meccah, _and could not; it would be sufficient, if he set apart any
+clean Room of his House for that purpose, and went round about it, and
+perform'd in it at the same time when the Pilgrims are at_ Meccah, _the
+same things which they do there, and then fed and cloath'd_ 30 _Orphans,
+and gave to each of them seven pieces of Silver. For which Heterodox
+Position he receiv'd a thousand Stripes, without so much as sighing or
+groaning, and had first one Hand cut off, and then both his Feet, and
+then the other Hand, then he was kill'd and burnt, and his Ashes thrown
+into the_ River Tigris, _and his Head set upon a Pole in the City of_
+Bagdad. _See_ Abulpharagius. p. 287.]
+
+[Footnote 22: _Alcoran_.]
+
+[Footnote 23: _Because Words borrowed from and us'd about sensible and
+material Things, would lead Men into Mistakes, when us'd to explain
+things Spiritual, if they be taken in a literal Sense_. See Sec. 85.]
+
+[Footnote 24: _The Author means_, the nearest Approach to God.]
+
+[Footnote 25: _As the Author his in the three foregoing Sections
+describ'd the Condition of those glorified Spirits, who continually
+enjoy the Beatifick Vision; so in this he describes the miserable State
+of those who are deprived of it,_ i.e. _the Damn'd_.]
+
+[Footnote 26: _I have omitted the following Passage, because I could not
+well tell how to make it intelligible; the meaning of it in gross, is
+still to express the miserable Condition, and horrible Confusion of
+those Spirits which are separated from the_ Vision of God. _However, I
+shall set it down in_ Latin _out of Mr_. Pocock's _Translation_. Et
+ferris discindi inter repellendum & attrabendum; vidit etiam hic alias
+Essentias, praeter istas, quae cruciabantur, quae apparebant & deinde
+evanescebant, & connexae erant & cum dissolvebantur; & hic se cohibuit
+illasque bene perpendit & vidit ingentes terrores, & negotia magna, &
+turbam occupatam, & operationem, efficacem, & complanationem, &
+inflationem, & productionem, & destructionem. _The particulars of this
+Passage, would be best explain'd by the Commentators upon the_ Alcoran,
+_which I have no Opportunity of consulting_.]
+
+[Footnote 27: Alcoran, _Chap._ 81, _and_ 101.]
+
+[Footnote 28: _The Arabick Words_, Watathabaka indaho' 'Imekoul
+w'almenkoul _signify_, And that which was understood agreed with that
+which was copied. _But because that way of expressing it is obscure, I
+have chose rather to leave the Arabick Word, and express the Sense,
+which is this_. Hai Ebn Yokdhan, _having no Advantages of Education, had
+acquir'd all his Knowledge by singular Industry and Application, till at
+last he attain'd to the Vision of God himself, by which means he saw all
+things relating to a future State_, viz. _by beholding in God the
+Architypal Ideas, of which all things created, and whatsoever is
+reveal'd to us, are suppos'd to be Copies. Now_ Asal, _by conversing
+with him, found, that the_ Mekoul, _i.e. what_ Hai Ebn Yokdhan _saw by
+this sort of Speculation; and the_ Menkoul, _i.e. what_ Asal _had
+learn'd out of the_ Alcoran, _and the Tradition of the Prophets_, did
+exactly answer one the other, as a Copy does its Original.]
+
+[Footnote 29: _Mahomet_.]
+
+[Footnote 30: _Alcoran, Chap_. 2 and 83.]
+
+[Footnote 31: _This is an Expression taken out of the_ Alcoran, _and is
+design'd to express the Confusion which the Wicked shall be in at the
+Day of Judgment_.]
+
+[Footnote 32: _Alcoran, Chap._ 24 and 19.]
+
+
+       *       *       *       *       *
+
+
+APPENDIX.
+
+In which the
+
+AUTHOR'S NOTION concerning the Possibility
+of a Man's attaining to the true Knowledge
+of GOD, and Things necessary to Salvation,
+without the Use of external Means, is
+briefly consider'd.
+
+By SIMON OCKLEY, M.A. _Vicar of_ Swanesey _in_ Cambridgshire.
+
+_LONDON_, Printed in the Year, 1708.
+
+
+       *       *       *       *       *
+
+[Illustration 8]
+
+       *       *       *       *       *
+
+THE CONTENTS
+
+     Sec. 1, 2. _The Occasion and Design of this Discourse_. Sec. 3, 4, 5.
+     _God's way of teaching his People was by Prophets_. Sec. 6, 7.
+     _Prophecy not attain'd by any Applicatian or Industry, but depended
+     upon the positive Will of God_. Sec. 8. _And, consequently the_ Vision
+     of God, _or beholding the Divine Being, which is superior to
+     Prophesying, cannot be so attain'd._ Sec. 9. _That it was never
+     mention'd as attainable, nor the Search of it recommended by the
+     Prophet_ Moses, Sec. 10. _Nor any other Prophets that succeeded him_.
+     Sec. 11. _What was not enjoyed in the early Times of Christianity,
+     when the Gifts of the Spirit were more plentifully poured out,
+     cannot be expected now._ Sec. 12. _But such 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_. Sec. 13. _Nor enjoyed by devout Persons in the first times
+     of the Gospel; which is prov'd from the Example of the_ Eunuch. Sec.
+     14. _And_ Cornelius. Sec. 15. _The whole Tenour of the Apostles
+     Doctrine forbids us to expect the_ Vision of God _in this Life._ Sec.
+     16. _From all which is inferr'd, that those Scriptures, which speak
+     of the plentiful Effusion of the Spirit in the Gospel Times, are
+     misunderstood by Enthusiasts_. Sec. 17. _Why we are not to expect
+     Prophets now_. Sec. 18. _If these things be denied to Christians, they
+     are not to be found amongst_ Heathens _or_ Mahometans. Sec. 19, 20,
+     21, _The Enthusiasm of our Author and others censured_ Sec. 23.
+     _Conclusion_.
+
+       *       *       *       *       *
+
+
+_APPENDIX, &c_.
+
+
+Sec. 1. Tho' the preceeding History, upon the account of the lively Image
+and Representation which it gives of unspotted Virtue, unfeigned Love of
+God, and Contempt of the Things of this Life, does very well deserve to
+be read: So, as it contains several things co-incident with the Errors
+of some Enthusiasts of these present Times, it deserves to be
+consider'd. Upon which Account, I had no sooner suffer'd my self to be
+perswaded to undertake the Translation of this Book, than I determin'd
+to subjoin some Reflections upon such part of it as seem'd to me most
+worthy of Consideration. Lest otherwise, that Book, which was by me
+design'd for the Innocent, and not altogether unprofitable Diversion of
+the Reader, might accidentally prove a means of leading some into Error,
+who are not capable of judging aright; and of confirming others in their
+Mistakes, who, through their own Weakness, or the Prejudice of a bad
+Education, have the Misfortune to be led out of the way. And I was the
+more willing to do it, because there has been a bad Use made of this
+Book before.
+
+Sec. 2. There are a great many Errors both in his _Philosophy_ and
+_Divinity_: And it was impossible it should be otherwise, the one being
+altogether _Aristotelian_, the other _Mahometan._ I shall pass over the
+greatest part of them, as not being likely to do any harm; and confine
+my self chiefly to the Examination of this Fundamental Error of my
+Author, _viz_, _That God has given such a Power or Faculty to Man,
+whereby he may, without any external Means, attain to the Knowledge of
+all things necessary to Salvation, and even to the Beatifick Vision it
+self, whilst in this State_[33]: In doing which I shall still have
+regard to the Errors receiv'd concerning these things in the present
+Age.
+
+Sec. 3. In order to this I shall examine the Ways and Means by which the
+People of God in all Ages, came to the Understanding of his Will. Now
+'tis evident, from the absurd Notions which the ancient Heathens had of
+the Deity, and their Idolatry, that Mankind was so far degenerated and
+deprav'd, that they had lost the true Knowledge of God, and of his
+Attributes, and consequently were ignorant of their Duty towards him;
+for which reason, God was pleas'd, out of his infinite Love and Mercy
+towards Mankind, to send at sundry times _Prophets_; that is, Men who
+were inspir'd by the _Holy Spirit_, and had the Will of God
+_immediately_ reveal'd to them; to the end that they might instruct
+others how to serve him (the ancient Tradition receiv'd from our first
+Parents, and those good Men which succeeded them, being now almost worn
+out, and over-grown by the increasing Wickedness of the World) and
+thereby avoid those Judgments which would otherwise infallibly overtake
+them, if they continu'd in Impenitence and Disobedience.
+
+Sec. 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
+consisted in the Manner of their receiving of it, not in the Things
+receiv'd, which were the same both to the _Prophets_ and the _People_.
+Only the _Prophets_ receiv'd it _immediately_, but not the _People_: for
+then consequently they would all have been Prophets, which it is plain
+they were not.
+
+Sec. 5. And when it had pleas'd God to give a clearer and fuller Revelation
+of his Will to the Prophet _Moses_; what was deliver'd to him, was
+committed to the Care of the Priests, of whom both King and People were
+oblig'd to learn their Duty. Deut. xvii. 18. _And it shall be when he
+sitteth upon the Throne of his Kingdom, that he shall write him a Copy
+of this Law in a Book, out of that which is before the Priests the
+Levites, and it shall be with him, and, he shall 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 them_. And Malachi
+xi. 7. _The Priests Lips should preserve Knowledge, and they should seek
+the Law at his Mouth, for he is the Messenger of the Lord of Hosts_. So
+that they were not to seek after any other more perfect manner of
+Worship, than what was deliver'd in that Book, nor to expect that those
+Truths or Precepts which were contained in it, should be reveal'd to
+them anew, either by any Prophet living in their time, or by _immediate
+Revelation_; but to draw all their Instructions from the aforesaid
+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 assur'd of its
+Sufficiency, till the _Messias_, who was to compleat it should come; and
+their never bidding the People to look for any other way of teaching
+than what was to be had from that Book, and the Mouth of the Priests,
+proves evidently that they knew those means to be sufficient.
+
+Sec. 6. Thus we have seen 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 Prophesying and wherein it did consist. Now it is most
+certain that the Faculty of Prophesying cannot be attain'd by any
+Application or Improvement of our Abilities whatsoever, but depends
+wholly and entirely upon the positive Will of God, who upon important
+and weighty Occasions, in his own due time, and to such Persons as seem
+best in his infinite Wisdom, does send such as he is pleas'd to set
+apart and qualifie for that Service, by the Inspiration of his Holy
+Spirit. _For Prophecy came not in old time by the Will of Man; but holy
+Men of God spake as they were moved by the Holy Ghost_[34]. It must not
+denyed, but that a sober, righteous and godly Life, a Heavenly
+Conversation, and the keeping our selves pure both in Body and Spirit,
+are excellent Means to invite the Holy Spirit to dwell in and abide with
+us. And this is agreeable to right Notions of the Purity of God, and his
+Love of that which is Good, and Abhorrence of that which is Evil: It is
+confirmed by right Reason, the Testimony of ancient Churches and Holy
+Scripture it self. But then the Question is, How does God dwell in those
+that are his? Certainly, not so as to make Prophets of them, but to
+strengthen them in their Holy Resolutions, and enable them to perform
+such Things as tend most to his Glory, and their own Salvation. And upon
+a due Examination, we shall find that this is all which the greatest
+number by far of Godly Men ever attain'd; who notwithstanding must by no
+means be accus'd of Slothfulness in not approving their Talent, nor of
+being wanting in their Endeavours to make the nearest Approaches to God
+that they were capable of.
+
+Sec. 7. This will appear further, if we consider that those means which
+were us'd by Holy Persons 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 question to be
+made, but that there were several others so dedicated, which did never
+prophesy.
+
+Tho' _Daniel_ was heard _from the first day that he did set his Heart to
+understand, and to chasten himself before God_[35], and had an Angel
+sent to him with a Revelation, yet cannot that disciplining of himself
+be in any wise accounted a Cause of that Revelation; for if it were, the
+same Method would produce the same Effect in another Man. And tho' there
+were particular Advantages in being a Member of the College of
+_Prophets_; as the Prophet _Amos_[36] intimates, where he says, _I was
+no Prophet, nor A Prophet's Son_ (which must be interpreted _The Scholar
+of a Prophet_, for the Scholars of the Prophets are always call'd _Sons
+of the Prophets_ in Scripture) yet none of these Means were sufficient
+to help Men to the Gift of Prophecy. The pious Parents thought it a very
+good way of improving 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 Prophets; and accordingly they waited upon them, went
+on Errands and did their Service; at the same time enjoying the great
+Advantage of their Example and Discourse. And according to their
+Example, even after Prophesy was ceas'd among the _Jews_, the eminent
+Men and chief Doctors of the Law had their Scholars and Disciples, more
+or fewer, according to the Credit and Esteem of the Matter. So that our
+Blessed Saviour's chusing his twelve Disciples, was no new thing among
+the _Jews_, but had been practis'd all along, since those Schools of the
+Prophets. But never did any one imagine, that these means of Discipline,
+or any other, were Steps to the attaining the Gift of Prophecy, which
+always depended, not upon Mens Acquirements or Improvements in that
+which is good, but upon the _positive Will of God_.
+
+Sec. 8. Now, if, as appears from what is already said, God has not afforded
+to Man, any Means whereby he can attain to the more inferior Degree of
+Prophecy, which consists in having only some part of his Will reveal'd;
+and that not constantly or habitually, but as occasion serves: How vain
+and fond is it then for any one to imagine that he has given him a
+Capacity of enjoying his Presence as he is, and of seeing all things in
+him?[37] Which is as much above the Attainments of the greatest
+Prophets, as theirs is above the weakest of Men. For if we consider we
+shall find that the Prophets Business consisted in delivering a
+particular Message to one or more; the Contents of which sometimes they
+receiv'd by Day[38], which sort of Vision is call'd _Machazeh_, or,
+_Mareeh_, or else by Night in a Dream, and this was call'd _Hhalom, a
+Dream_, or _Hezyon Hallaiyelah, a Nocturnal Vision_. But what is either
+or both these to the Intuition of the Divine Presence? There is as much
+Difference, as there is between a great Courtier and a Favourite, who
+when he pleases, enjoys the Presence of his Prince, and one who is now
+and then sent by him on an Errand. And yet to such a degree of
+Enthusiasm have some gone, as our Author here in particular, and several
+more of the same strain in those former Ages, and the _Quietists_ and
+other _Mysticks_ and Enthusiasts in our times, that nothing will down
+with him less than the Intuition of the Divine-Being, and they despise
+_Meditation_[39], as a mean thing, and too much below one that aspires
+to Perfection. And this, it seems, is attainable by Application and
+continued Exercise; whereby they have at once set all Mankind in a
+Capacity of out-doing infinitely the ancient Prophets, who if they had
+known any thing of this way, certainly would not have been so sparing of
+it in their Writings, especially when their Business 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 safely
+conclude, that they had no such Notion; and yet it must not be in the
+least doubted, but that they were throughly acquainted with the Will of
+God, and knew more of his secret Counsel than any other Men in the World
+whatsoever.
+
+Sec. 9. It must needs be acknowledg'd by us Christians, as well as by the
+Jews, that _Moses_ was, without Controversie, the the greatest Prophet
+that ever appear'd upon Earth before our Saviour's time, and had the
+most frequent and greatest Revelations of the Divine Will. For tho' it
+was a singular Favour which God vouchsafed the other Prophets, in
+communicating to them some of the Secrets of his Purposes; yet _Moses_
+was the Man whom God chose to be the Instrument of the Deliverance of
+his People _Israel_, by such 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 Messenger to his People in some few
+Particulars, but the immediate Receiver of that Law, and all the
+Oeconomy, both Ecclesiastical and Civil, by which God's People were to
+be governed without any Addition or Diminution, so many hundred Years,
+till the Coming of the promised _Messias_. 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 Vision, and will speak unto him in a
+Dream. My Servant Moses is not so, who is faithful in all mine House.
+With him will I speak mouth to mouth, even apparently, and not in dark
+Speeches, and the Similitude of the Lord shall he behold_. Now _Moses_
+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 most
+certainly he did. But how? Why, he commands the People thus, _Deut_. vi.
+17. _You shall diligently keep the Commandments of the Lord your God,
+and his Testimonies and his Statutes which he hath commanded thee_;
+which were, no doubt, the very same which he had received upon Mount
+_Sinai_. Nor did this Holy Man, this _faithful Servant in God's House_,
+ever recommend, or so much as hint any such Service of God, as is
+dream'd of by our _Mysticks,_ or give the least 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 _Moses_ himself,
+and Multitudes of others after him, were Heavenly-minded Men, and did
+that which was acceptable in the Sight of God, and shall be Partakers of
+Everlasting Glory.
+
+Sec. 10. Nor did any of the Prophets, which came after him, ever advance
+any such refin'd way of Worship; but constantly blam'd the People for
+not observing the Law of _Moses_, and neglecting the Statutes and
+Ordinances which he had left them. And the Sum of their Prophecies
+consists, either in Exhorting, Reproving, Promising or Threatning, and
+some Hints of the _Messias_. But not one Syllable concerning any such
+abstracted Worship, nor any Mention made of Mens attaining the
+_Beatifick Vision_. Notwithstanding which, there have been, and still
+are, a great many deluded Souls, who imagine that the warm Conceptions
+of distemper'd Brains, are a great Measure of that Holy Spirit by which
+the old Prophets spake; and pretend to such a Familiarity and intimate
+Conversation with God; such an entire Communication and Intercourse,
+that they might, if what they said were true, seem to be glorified
+Spirits, rather than _Prophets_, subject to the like Infirmities with
+other Men; and to have left the Church Militant to take their place in
+the Triumphant. Not considering, that all this is only a pleasing sort
+of an Amusement, a Fool's Paradise, and grounded upon no better Reason
+or Foundation, than the Man that was distracted had to fancy himself an
+Emperor, and all that came about him his Subjects. These Men do not
+consider that we live in such an Age of the World, as we are not to
+expect such extraordinary Effusions of the Spirit: All that we can
+reasonably expect, or that God has promis'd, is, to give his Holy Spirit
+to those that ask it of him; that is, so to guide them by his gracious
+Assistance, as 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 aspiring to _Immediate Revelation,
+Prophecy_, obtaining the _Vision of God_, and such like Things,which God
+has deny'd to us, whilst in this State.
+
+Sec. 11. Indeed, if it were in _Religion_, as in _Arts and Sciences_, it
+might with a great deal more Reason have been expected; that considering
+the vast Distance of Time since the first planting of the Christian
+Religion to this present Age, we might have been improved to a Degree of
+Prophecy. For _Arts_ and _Sciences_ receive their Beginnings from very
+small Hints at first, and are afterwards improved proportionally 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 case is vastly different in Religion, which is always
+best and purest at its first setting out. And there is a very good
+Reason to be given, why it should be so; for after the first Covenant
+made by God with Mankind in the Person of _Adam_: every other
+Dispensation has found Men under a State of Corruption, and in the
+actual Possession of Errors, diametrically opposite to those Truths
+which it came to instruct them in; and therefore it was requisite that
+the means to remove these at first, should bear Proportion with the
+Difficulties they were to encounter. Upon which account, at the
+Beginning of any new Dispensation, those Persons whom God was pleas'd to
+employ to publish it to Mankind, have been endu'd with more Zeal and
+greater Abilities, than the Professors of the same Religion in after
+Ages. And as no Person can doubt, but that the Jewish Religion was much
+more perfect in the Days of _Moses_, and those which immediately
+succeeded him, than in after Times, when it was obscur'd and mudded by
+Pharisaical Inventions and Traditions: So must it also be confess'd,
+that the Christian Religion was much more perfect in the Days of the
+Apostles, and the Ages immediately succeeding them, than since it has
+been obscur'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 confess'd by the Practice of most contending Parties amongst
+the Professors of Christianity; who constantly make their Appeals to the
+earliest Writers of the Primitive Christian Church, and use all means to
+bring them over to their own Side; which is an evident Concession that
+they value their Authority, and look upon them as the most competent
+Judges of their Controversies. Now, if I shall make it appear, that
+there was no such thing as is contended for by our Enthusiasts, in those
+early Times, when the Holy Spirit must be confess'd on all hands to be
+more plentifully pour'd out than in the succeeding Ages; I hope it will
+appear evidently to any unprejudic'd Person, that it is not at all to be
+expected under the Christian Dispensation.
+
+Sec. 12. To begin therefore with our Blessed Saviour himself. It is evident
+that he never recommended any such way of worshipping God, as is
+contended for by the _Mysticks_, nor promised to reward the most sincere
+of his Followers with the _Vision of God_ whilst in this State. As for
+his own Life, which is certainly the most perfect Pattern, it was
+_Active_ to the greatest Degree; and bating some times of Retirement, to
+pray or the like, was wholly spent in Conversation, and doing Good to
+others. Then as to the Substance of his Doctrine, it consisted in
+acquainting the _Jews_ that he himself was the _Messias_, whose Coming
+was so long ago, and so often foretold by the Ancient Prophets. He also
+acquainted them with the Nature of his Office and Mediatorship, and
+shew'd them how mightily they were mistaken in their Interpretations 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 Liberty of the Sons of God. He taught them to
+abandon all ungodly Lusts, and to set their Hearts upon Things above;
+assuring them, that if they continu'd in his Love, they should be
+rewarded with everlasting Happiness. And lest his Disciples,and those
+Churches which should be planted by their Ministry, should be destitute
+of necessary Encouragement and Assistance, he assures them, in most
+endearing Terms, of his Love towards and Care over them, and promises
+speedily to send them _the Comforter, the Spirit of Truth_[40], which
+should not only assure them of his own, and the Father's Love towards
+them, but also enable them to work such Miracles as should be sufficient
+to confirm the Truth of their Mission. But no where promises the
+Enjoyment of the _Beatifick Vision_ here; but bid them to expect their
+Reward hereafter; assuring them, that _whither he went they could not
+follow him now, but should follow him afterwards_[41], and _that he went
+to prepare a place for them_. Nor did he even mention his having
+purchas'd for Mankind such a Privilege, 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 says, _No Man cometh to the
+father but by me_[42]; now certainly the way to come to Christ, is to
+believe in him; which, according to the Apostle S. _Paul_, presupposes,
+hearing him preach'd.
+
+Sec. 13, And as our Blessed Saviour did never promise to reward the
+Endeavours of sincere Persons, with such a Power whereby they might
+attain, without any External Means, all Things necessary to Salvation,
+much less the Intuition, or beholding the Divine Presence whilst in this
+Life; so neither do we find that they either expected or enjoy'd it. The
+Method of God in teaching his People, was still the same as it ever had
+been, _viz_. by revealing his Will to some few, in order to the having
+it communicated by their Ministry to others. And I desire any one that
+thinks otherwise, to produce me one single Instance of any Person that
+came to the true Knowledge of God, and the necessary means of Salvation,
+but by this way. The contrary is evident from the Example of the
+_Eunuch_ (_Acts_ viii.) who was a devout Person, and well dispos'd; and
+we find his Zeal and Sincerity rewarded by God's sending to him a proper
+Person to instruct him.
+
+Sec. 14. Which is still further confirmed by the Example of
+_Cornelius_(Acts x.) who being _a devout Man, and one that fear'd God
+with all his House, and gave much Alms to the People, and pray'd to God
+always_, was so far accepted by God, that he was graciously pleas'd to
+provide Means for his further Instruction in his Duty, and sent _Peter_
+to instruct him. Whereby he has plainly pointed out to us the way by
+which he would have us seek for the Knowledge of him, _viz_. by applying
+our selves to such as he has appointed to teach his People. Accordingly
+we find that _Cornelius_'s Alms and Devotions, and incessant waiting
+upon God, did neither advance him to the _Beatifick Vision_, nor so far
+as to have those Truths presented to him by way of Object,
+_immediately_, which were necessary to be believ'd by him in order to
+his Salvation; neither is he at all encourag'd to look for or depend
+upon _Vision_ or _Intuition_, but is sent to a Man like himself, to hear
+with his outward Ears, those 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 sufficient Knowledge of God,
+and Things necessary to Salvation; or, if such a Privilege, though
+deny'd before, had been purchas'd by Jesus Christ; there is no question,
+but Persons so extraordinarily well qualified as these 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 constant attending
+upon God, and unwearied Diligence in meditating and practising good
+Things, they would have increas'd in Spiritual Knowledge, and made
+nearer Approaches to God, till they had attain'd to Perfection. But we
+find nothing like this, but that on the contrary they were oblig'd to be
+instructed by the same means which God had appointed for other Men.
+
+Sec. 15. And then as to matter of _Vision,_ the whole Tenor of the
+Apostle's Doctrine 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, is (_v_.i.) is,
+_The Substance of Things hoped for, the Evidence of Things not seen_. It
+is an Assent which we give to Things as true, which we can neither
+apprehend by our Senses, nor demonstrate by our Reasoning; so that the
+only Objects of our Faith are such Things as we receive upon the Credit
+of another; which, how far it is from _Vision_, is evident to common
+Sense. And the same Apostle tells us, that _now we see through A Glass
+darkly_; and that _we know in part, and prophesie in part_[43].
+
+Sec. 16. Hence it is plain, that all those Texts which speak of the
+plentiful Effusion of the Spirit in the times of the Gospel, are quite
+misunderstood by all those, who interpret them after such a manner, as
+if God had given such a Measure of it to all Mankind, that upon a due
+Improvement of it, they might attain to the Knowledge of him, and of all
+Things necessary to Salvation. Whereas it appears, that even in the
+earliest Times of the Gospel, there was no such thing; but then all the
+Churches were planted by the Ministry of the Apostles, who ordain'd
+others to succeed them in their Office. If therefore in those Times it
+was not granted, it is a ridiculous Absurdity to expect it in this Age;
+and no small Degree, either of Impudence or Madness to pretend to it.
+
+Sec. 17. Since it is not foreign to the Matter in hand, the Reader will, I
+hope, pardon me if I digress a little, to shew why we cannot reasonably
+expect Prophets now. And it seems to me, that there are several Reasons
+to be given why there should be Prophets during the time of the Mosaical
+Dispensation, rather than after the Gospel had taken Root. For, the
+Promises made to the _Jews_ having Relation to their possessing the Land
+of _Canaan_, God was pleas'd to send 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 those 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 most of the Ancient Prophecies tend that
+way. But now we are quite upon another Bottom; we are taught, that _we
+have here no continuing City_; that, _when these Tabernacles shall be
+dissolv'd, we have a Habitation not made with Hands, eternal in the
+Heavens_. That we are to _set our Minds on Things above, not on Things
+on the Earth_; that we are to _deny our selves, and take up our Cross
+and follow Christ_; that, _through many Tribulations we must enter into
+the Kingdom of Heaven_, and many Passages to the same Effect. So that to
+have Prophets foretelling future Events, relating to the Welfare and
+Preservation of our Temporals, or the contrary, seems not so proper for
+a People, whose very Profession supposes them to have laid aside all
+Solicitude concerning them. Again, before the Coming of Christ, God's
+Will was but imperfectly reveal'd; and it was necessary that there
+should be Fore-runners to prepare the way against his Coming, and raise
+the Expectation 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 compleat
+and fulfil all; after _God, who at sundry times, and in divers manners,
+spake in time past unto the fathers by the Prophets,_[44] 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 person_, &c. I say, after God had, by this glorious Person,
+manifested and reveal'd his whole Will to us, and declared whatsoever 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 received the
+most perfect one that could be deliver'd. So that all those Reasons
+being remov'd, which were to be given for a Succession of immediately
+inspired Prophets before the Coming of Christ; it is altogether
+groundless, to say no worse of it, to expect any now he is come. What
+Methods God will use, 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 shall please to make use of as his
+Instruments to compleat that great Work, will then be best known when it
+is come to pass. There is no Question but that he will use sufficient
+means. All that I contend for is, that those which he has already
+afforded, are abundantly sufficient for those who have the Happiness to
+be baptized, and brought up in the Profession of the Christian Faith;
+and consequently, that it is unreasonable to expect any other
+Assistances, or to seek any other means of serving God, than what are
+deliver'd in his Holy Word, and made use of in his Church.
+
+Sec. 18. To return to our Argument. If these things, contended for by
+Enthusiasts, were not granted either under the Jewish or Christian
+Dispensation, as I hope has been sufficiently prov'd; it follows, _a
+majori,_ that those who are depriv'd of those Advantages, which both
+Jews and Christians enjoy'd cannot have them: And therefore in vain do
+we search for Persons so endow'd amongst _Mahometans_ or _Heathens._ For
+without any Breach of Charity, in respect to those Persons, who never
+were so happy as to have the Gospel preach'd to them; we may assure our
+selves, that they do not enjoy equal Privileges with us, who by our
+Baptism have a foederal Right to all those Assistances 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 bestow'd upon Mankind in general, they
+might attain to true saving Knowledge. And for this Reason, our Author,
+who was himself a _Mahometan,_ seems as little to have consulted the
+Honour of his Prophet _Mahomet_, and the necessity of believing his
+Doctrine, in feigning a Person brought up by himself, to have by his
+Application and Industry attain'd to the Knowledge of all things
+reveal'd to that suppos'd Prophet, as our Enthusiasts do value the Means
+which God has always us'd to convey his Will to Mankind[45]. Whilst out
+of a groundless Charity, they do in a manner put all Men upon the Level,
+as to the Means of Salvation. Which Opinion of theirs, however plausible
+at first sight, upon the account of that specious Shew of Universal
+Charity to Mankind, does most certainly tend to the undervaluing and
+lessening those inestimable Benefits which our Blessed Saviour has
+purchas'd for, and promis'd to his Church; and ought no more to be
+receiv'd, than that charitable Opinion of _Origen_'s who believ'd that
+after a certain time of Punishment, not only the wickedest of Men, but
+also the Devils themselves should be laved.
+
+Sec. 19. I have now shewn that what is here held by our Author, and too
+many others in our times, has no manner of Foundation. That it was never
+promis'd nor expected, either under the Mosaical or Christian
+Dispensation; from whence I have inferr'd, that it cannot be expected
+any where else, and consequently that there is no such thing at all. If
+I have not spoken all the while particularly to my Author, the reason
+is, because I write to Christians, and chiefly have regard to those
+Errors, held by some of that Denomination, which are common with those
+of our Author. Besides, if that were requisite, 'tis only allowing for
+Argument sake, that the _Alcoran_ was written by Inspiration, and that
+_Mahomet_ was a Prophet, and then the same way of Arguing proves the
+Enthusiasm of our Author, who being a profess'd _Mahometan_, and they
+being oblig'd to believe that _Mahomet_ is the _Catimo'l anbyai_, i.e.
+_The Seal of the Prophets_, and that theirs is the last Dispensation,
+which Mankind shall ever receive from God, has ventured to suppose the
+Possibility of a Man's attaining to the true Knowledge of God, and
+Things necessary to Salvation, and all other Things, both Spiritual and
+Natural, belonging either to this World, or that to come, without the
+Help of any outward Instruction.
+
+Sec. 20. I need not insist upon this any longer; I shall only remark, that
+as true Piety is the same in all Ages and Climates, and good solid Sense
+too, so also is _Enthusiasm._ And I have sometimes wonder'd, when I have
+read the Whimsies and Conceits of the _Arab_ Enthusiasts (whose numerous
+Sects equal those Heresies mention'd by _Epiphanius_, or even that
+plentiful Crop which the Devil has sow'd of them in our times) to find
+such a Harmony between them and ours at present. Such a perfect
+Agreement in their wild Notions, and these express'd in the very
+self-same Cant, may easily convince any one, that the Instruments of
+both were strung and tun'd by the same Hand. Another thing observable is
+this; Let the _Enthusiast_ have never such great Abilities, there is
+always something or other which proves his Pretensions to Revelation to
+be false; and as they tell us, that, let the Devil change himself into
+what Shape he will he can never conceal his Cloven Foot; so neither can
+the _Enthusiast_ make himself pass for Inspired, with any Person of
+tolerable discerning; but there will appear some very considerable Flaw,
+which shall manifestly prove him a Deceiver, or at least a Person
+deceiv'd. This is the Fate of them, and our Author could not avoid it.
+He has indeed carried his Philosopher beyond the Orb of _Saturn_[46],
+but he might as well have sav'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 _Aristotelian Philosophy_. As to
+the former of these I shall not need to say any thing; but I am well
+assur'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 least of those
+more certain Discoveries which should be made afterwards, by the
+Sagacity of our Astronomers and Philosophers; and that the contrary of
+what he believ'd; as to those things, should be prov'd by undeniable
+Demonstration.
+
+Sec. 21. Nor does it succeed better with such Pretenders in our Age; who,
+taught by woful Experience, have of late grown more wary, and rarely
+pretended to Inspirations, except in such Matters as they might be well
+assur'd of by other means. The safest way for them,I confess, tho' at
+the same time extreamly absurd 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
+Impostor and Deceiver,or else, that through warmth of Conceit, or the
+Delusion of the Devil, he imagines himself to be divinely inspired when
+he is not; rather than to believe that God, who does nothing but for
+most wise and excellent Ends and Purposes, should reveal a thing to any
+Person _immediately_, when he had before afforded him sufficient Means
+of knowing it otherwise.
+
+Sec. 22. It remains that we beg of God to give us his Grace, and the
+Assistance of his Holy Spirit, that we may sincerely and heartily apply
+our selves to the diligent Use of those Means which he has appointed for
+our Instruction, in his Church. That we seek for the Knowledge of him in
+his holy Word, and _approach_ to him in his Ordinances, and by a holy
+pious Conversation. These are the Ways which he has chalk'd 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 presents it self; if
+they be are the last convinc'd of their fatal Mistake when it is too
+late, they must 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 last we attain to the perfect Vision, and full Enjoyment
+of himself; through _Jesus Christ_ our Lord. _Amen_.
+
+
+FOOTNOTES:
+
+[Footnote 33: _See_ Sect. 84, 85, &c.]
+
+[Footnote 34: 2 _Pet_. 1. 21.]
+
+[Footnote 35: _Dan_. x. 12.]
+
+[Footnote 36: _Amos_ vii. 14.]
+
+[Footnote 37: _By_ seeing all things in God, _I have no regard to Mr_.
+Malebranch_'s Notion, but only to that of our Author._ See Sect. 90,
+_&c_.]
+
+[Footnote 38: _Maimonides in Pocockii Porta Mosis_, p. 171.]
+
+[Footnote 39: _See the letter concerning, the Quietists, printed with
+the B. of_ Sarum_'s Letters_.]
+
+[Footnote 40: _John_ Chap. xiv, xv, xvi, xvii.]
+
+[Footnote 41: _John_ xiii, 36. xiv, 2.]
+
+[Footnote 42: _John_ xiv, 7. _Rom._ x, 17, 18.]
+
+[Footnote 43: _Cor._ xiii, 12, 9.]
+
+[Footnote 44: _Heb_. i, 1.]
+
+[Footnote 45: _See_ Sect. 109.]
+
+[Footnote 46: _See_ Sect. 90.]
+
+
+       *       *       *       *       *
+
+
+_FINIS_.
+
+
+
+
+
+
+
+End of Project Gutenberg's The Improvement of Human Reason, by Ibn Tufail
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