FIFTH SEPTENARY.

_Hayy is completely taken up with the Contemplation of the Superior Intellectual World._

Thus far he had advanced in his knowledge by the end of the _fifth septenary_ from his birth, that is when he was thirty-five years old.

And the consideration of this supreme being was then so fixed in his mind that it hindered him to think of any other thing, so that he forgot altogether the consideration of their existence and of their nature, until in the end it came to this, that as soon as he cast his eyes upon any thing of any kind whatsoever, he at once saw in it the prints of this Agent, and in a moment his thoughts were diverted from the Creature and transferred to the Creator, so that his heart was altogether withdrawn from thinking on this inferior world, which contains the objects of sense (inferior sensible world), and entirely taken up with the contemplation of the superior intellectual world.

_Hayy examines all his Senses and Faculties._

Having now attained the knowledge of this supreme being of permanent existence, which has no cause of its own existence, but itself is the cause of the existence of all other things, he was next desirous to know by what means he came to this knowledge and by what faculty he had apprehended this being.

Therefore he first examined all his senses, viz. his hearing, seeing, smelling, tasting, and feeling, and saw that all these apprehended nothing but what was bodily or what is in the body.

For the hearing apprehended nothing but sounds, and these arose from the agitation of the air, by the friction of bodies. The sight apprehends colours, the smelling odours; the taste savours, the touch temperatures of the body, hardness and softness, roughness and smoothness. Nor does the imagination apprehend anything which has not length, breadth, and thickness.

Now all these things which are thus apprehended are the adjuncts of bodies, and our senses apprehend nothing else, because they are faculties diffused through our bodies and divided according to the division of bodies, and therefore cannot apprehend anything else but divisible body. For as this faculty is diffused through the visible body, it must necessarily, whenever it apprehends anything, be divided as the faculty is divided. Therefore every faculty which is seated in the body can apprehend nothing except a body, or what is inherent in a body.

Now it has already been shown that this necessarily existent being is free from all material qualities in any respect, and consequently cannot be apprehended except by something which is neither matter nor any faculty inherent in matter, or in any way dependent upon it, neither within it nor without it, neither joined to it nor separated from it.

It appeared also to him that he apprehended this supreme being, and that he gained a firm knowledge of it by that which was his own essence. It was therefore clear to him that his essence was something incorporeal without any material quality; and whatever material thing he apprehended by his outward sense, was not in reality his essence; but that it was something of an incorporeal substance, whereby he apprehended that absolute and perfect being that is necessarily and of itself existent.

Having thus learnt that his real essence was not a corporeal substance perceived by his senses and compa.s.sed about by his skin, his body seemed to him something altogether contemptible, and so he wholly addicted himself to the contemplation of that n.o.ble essence whereby he apprehended that n.o.ble and necessarily existent being. Then he considered within himself, whether this n.o.ble essence could possibly be dissolved, corrupted, and vanish altogether, or whether it were of perpetual duration.

Now he knew that corruption and dissolution were properties of bodies, and consisted in putting off one form and putting on another; as for instance when water is changed into air and air into water, or when herbs are turned into earth or ashes, and earth into herbs--for this is the true notion of corruption. But an incorporeal being, independent of body and altogether free therefrom, cannot be liable to corruption.

Having thus quite a.s.sured himself that his real essence could not be corrupted, he desired to know in what condition it would be itself when it left the body and was separated therefrom; but now he knew that it was not so, until the body was no longer a fit instrument for its use.

Therefore weighing in his mind all his apprehensive faculties, he saw that every one of them apprehended its object, sometimes potentially, sometimes actually--as when the eye is shut or turns itself away from the visible object, it is potentially apprehensive--which means, though it does not actually apprehend it at present, yet is able to do so for the time to come. And when the eye is open and turned toward the effect, it is actually apprehensive, which means, it apprehends it at present.

And so it is with all the other faculties.

Furthermore he saw that if any of these faculties never actually apprehended its proper object, yet so long as it is potentially apprehensive, it has no desire to apprehend any particular object, because it has no knowledge thereof, as is seen in a man who is born blind. But if it did ever actually apprehend, and becomes afterwards potentially apprehensive, it is inclined to apprehend its object actually, because it has been acquainted with the object and is intent upon it, as a man, who has before enjoyed his sight, continually desires visible objects after he is blind; and the more glorious, perfect, and beautiful the object is, the more his desire increases and the greater is his grief for the loss.

So if we can find out anything which has an unlimited perfection, infinite beauty, brightness and splendour, that does not proceed from it, then he who is deprived of the sight and knowledge of that thing, after having once known it, must necessarily suffer inexpressible anguish, so long as he remains dest.i.tute thereof; whereas he that has it continually present before him, must needs enjoy uninterrupted delight, perpetual felicity, boundless joy and gladness.

HAYY RETURNS TO THE SENSIBLE WORLD.

As to the end of his story, I will tell you all about it, with the help of G.o.d.

When _Hayy_ returned to the Sensible World, after his digression into the Divine World, he began to loathe the burden and troubles of this mortal life on earth, and to be filled with a most earnest and pa.s.sionate desire of the life to come; and he strove to return to the same state in the same way as at first, until he attained thereto with less labour than he had done formerly. And he continued in it the second time longer than at the first.

Then he returned to the Sensible World; and then again he sought to re-enter into that state of speculation, and found it easier than the first and second time, and continued therein much longer.

In this way it grew easier and easier unto him, and his remaining therein became longer and longer, until at last he could attain it whenever he desired, and remain therein as long as he pleased, except when the necessity of his body required it. Those necessities, however, he had restrained within so narrow a compa.s.s that a narrower could hardly be imagined.

And, while in this state he often wished that G.o.d, the Almighty and Glorious, would altogether detach him from this body of his that called him away from that place, so that he might wholly and continually give himself up to his delight, and might be freed from all that pain and grief with which he was afflicted, as often as he was forced to turn his mind from that state to attend on his bodily necessities.

SEVENTH SEPTENARY.

_Asal and Salaman appear on the Scene._

Thus he continued in this state until he had pa.s.sed the _seventh septenary_ of his age, that is, until he was fifty years of age. Then it happened that he made the acquaintance of Asal. And the account of this meeting with him we shall now relate, with the help of G.o.d.

They report that there is an Island near unto that where _Hayy Ibn Yokdhan_ was born--according to one of those two different accounts as to the manner of his birth--unto which had retired one of those pious sects that had for its founder some of the ancient Prophets (the Mercy of G.o.d be upon them!), a sect which used to discourse on all things that had a new existence in nature and by way of parables to represent their images to the imagination, so that their impressions fixed themselves in the minds of men. This sect spread itself in that Island and began to prevail and become famous, till at length the King himself entered it and forced his subjects also to adhere to it.

Now there were born in that same Island two men of great endowments and excellence, great lovers of goodness--their names were _Asal_ and _Salaman_. Meeting with this sect, they embraced it most heartily, addressing themselves to the punctual observance of all its precepts and the continuous exercise of the works required thereby; and to that end they entered into a bond of friendship with each other. They studiously made careful inquiries into the pa.s.sages contained in the law of that sect, amongst others on the descriptions of G.o.d, the Almighty and the most Glorious, and His angels; on the resurrection, and the rewards and punishments of a future life.

_Nature and Character of Asal and Salaman._

Now, of the two _Asal_ was the one who made a deeper search into the inside of things, was more given to studying mystical meanings and senses of words, and diligently endeavoured to interpret them.

_Salaman_, on the other hand, his fellow student, mostly observed the outward things, never troubling himself about such interpretations, and abstained from a curious search and speculation of things. Apart from this difference, however, both were constant in performing those ceremonies prescribed, and strove to fight against their unruly pa.s.sions and affections.

_Further Differences of Asal and Salaman._

Now, in this law there were contained some sayings which seemed to exhort and encourage men to affect retirement and a solitary life, and to intimate that salvation and happiness were to be attained thereby; other sayings, again, seemed to encourage men unto conversation and fellowship and applying themselves to embrace human society.

_Asal_ addicted himself wholly to retirement, and he preferred those sayings which tended thereunto, seeing that he was by nature inclined to perpetual contemplation, and searching into the meanings of things; for he had great hopes of attaining to his ends by selecting a solitary life.

_Salaman_, however, applied himself to conversation and human society and those sayings of the law that tended that way, because he had a natural aversion to contemplation and more subtle inquiries into things; and it occurred to him that society and company tended to drive away evil thoughts, and banished that diversity of opinions which intruded themselves into his mind and kept him from attending the motions and suggestions of evil spirits. And in the end their disagreement on this particular point caused them to depart one from another.

_Asal repairs to Hayy's Island._

Now _Asal_ had heard of that Island wherein it is reported that Hayy grew up. He knew the fruitfulness and conveniences thereof and the health-giving temper of its air, so that it would afford him such a resting-place as he wished to find. He decided, therefore, to go thither and to withdraw himself from company and society for the remainder of his days.

Therefore, gathering all his goods together, with a part thereof he hired a ship to convey him to that Island, whilst the rest he distributed among the poor people. Then he took his farewell from his friend Salaman and went abroad. The mariners transported him safely unto the Island, set him ash.o.r.e, and departed.

There he continued serving G.o.d, the Almighty and Glorious, sanctifying him and meditating upon his glorious names and attributes, without being in any way interrupted or disturbed. When he felt hungry he took of the fruits of the Island or he got by hunting as much as satisfied his hunger.

In this state he remained for some time, enjoying the greatest possible pleasure and complete tranquillity of mind, arising out of the communication he had with his Lord; and every day experiencing his favours and most precious gifts, he easily brought to his hand such things as he wanted and were necessary for his support, which confirmed his belief in him and gave him great comfort.

_Hayy Ibn Yokdhan_ in the meantime was wholly taken up with sublime speculations, and never stirred out of his cave but once a week, to take unto him such food as most readily presented itself. Thus it happened that _Asal_ did not light upon him at first. For walking round the utmost parts of the Island, and compa.s.sing the extremes thereof, he neither met any man nor could he perceive the footsteps of any one: which increased his gladness of mind, and he was delighted with what he had proposed unto himself--that was solitude and retirement.

_Hayy and Asal meet._