Part 12

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 compassed about by his skin, his body seemed to him something altogether contemptible, and so he wholly addicted himself to the contemplation of that noble essence whereby he apprehended that noble and necessarily existent being. Then he considered within himself, whether this noble 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 assured 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 destitute 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 God.

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 passionate 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 compass that a narrower could hardly be imagined.

And, while in this state he often wished that God, 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 passed 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 God.

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 God 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 passages contained in the law of that sect, amongst others on the descriptions of God, 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 passions 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 ashore, and departed.

There he continued serving God, 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.