Part 14

Thereupon he made himself ready to wait upon him, to imitate him, and to follow his admonitions in the performance of such works as did occur unto him, in those legal things which formerly he had learned in his religion.

Asal tells Hayy of the Island from whence he had come.

Then Hayy Ibn Yokdhan began to enquire of him concerning his condition and his manner of living, and Asal gave him an account of the state of that Island from whence he had come--what kind of people inhabited it, and what sort of life they led before that religious sect which we mentioned came among them, and how it was now, since his coming thereinto.

He also gave him an account of all those things that were delivered in the law, concerning the description of the divine world, of Paradise and the fire of Hell (Gehenna), of the awakening and resurrection of mankind, of their gathering unto Judgment, of the account then to be given up, of the scales wherein the actions of men should be weighed, and the way through which they were to pass.

Now, Hayy Ibn Yokdhan understood very well all those things, nor did he perceive that any of them were unsuitable to that which he had seen when in that exalted condition; and he knew that he who had described those things and delivered them unto men, was true in so declaring them, and that in these his sayings he was a true and faithful messenger sent from God. And he believed him and acknowledged the truth thereof and bore testimony to his mission.

Then he began to ask him concerning the precepts which the messenger of God had delivered and the rites of worship which he had ordained. Thus Asal told him of Prayer, Alms, Fasting, and Pilgrimage, and the like external works: which he received and practised, and took upon him the performance thereof, in obedience to that command of the Lawgiver, being persuaded and assured of the truth and faith of him who delivered the same. Notwithstanding, there were two things that fixed themselves into his mind which he wondered at, neither could he perceive wherein the wisdom thereof consisted.

One of those two things was, why this messenger of God, in describing most things that relate to the divine world, used to express them unto men by parables of similitudes and abstained from a clear unfolding thereof, which caused a good many men to fall into that error by affirming corporeity in God and believing that to be something of that Essence the True One, the Almighty and Glorious, from which, however, it is absolutely free, and in the same manner concerning those things which relate to the rewards and punishments of a future world.

The other was why he did not proceed beyond those precepts and rites of worship, permitting men to seek after riches and the amassing of wealth, and to enjoy their liberty as to the matter of food: by which means they vainly delivered themselves unto vain things and turned themselves away from the truth. Whilst his judgment was that nothing ought to be taken from any; but only so much as may enable him to sustain the remainder of his life. But as to riches, he considered them of no value at all.

Now when he saw what was laid down and prescribed in the law concerning those things that belonged to the employment of riches, namely alms, and the distribution thereof and trading with them, also with regard to usury, mulcts, and punishments, these things seemed all very odd and uncouth unto him, and he judged them to be quite superfluous. For he said that if men would judge of the matter according to truth, they would certainly withdraw themselves from those vain things, and only follow the truth, so that all this would be quite superfluous, nor would any man challenge the property in riches as to have those dues exacted from him, or to cause his hands to be cut off for those things secretly stolen, or that lives should be destroyed by taking them away openly.

Hayy observes that men are dull, stupid and brutish.

This was what he thought; and that which put this opinion into his mind was that he thought that all men were imbued with an ingenuous temper, a penetrating understanding, and a mind constant unto themselves. Nor did he know how stupid and dull they were, how ill advised and how inconstant in their resolutions; so much so that they were entirely like brutes, even more apt than they to wander out of the way.

Therefore, since he was greatly affected with pity towards mankind, and anxiously desired that he might be an instrument in their salvation, a resolution entered into his mind of going over to them that he might be able to unfold and lay before them the truth of things. This desire he therefore made known to his companion Asal, and asked whether he could find out any way whereby he could come unto them and discourse with them.

Asal persuades Hayy to follow him to his Island.

Asal, on the other hand, told him what sort of people they were--how much lacking in ingenuousness, and how averse from obeying the commandments of God. But Hayy could not understand this; and his mind was intent upon that which he hoped to compass. Asal also greatly desired that it would please God, by his means, to direct some of his acquaintances which were of a more pliable temper and more easily to be guided than the rest, and not so far distant from sincerity as the others, into the right way. Thus he was ready to support the design of Hayy Ibn Yokdhan.

Hayy and Asal return together to Asal's Island.

Thereupon they resolved to betake themselves unto the seashore, nor to depart thence either by day or night till God should please to afford them an opportunity of crossing the sea. And always they were intent upon this thing, and continued with their prayers and supplications to God to direct them in this work and bring it to a successful issue.

At last it came to pass, by the commandment of God, the Almighty and Glorious, that the winds and waves drove a ship that had lost its course to the shore of that Island. And as it drew nearer unto the land, they who were in it, seeing two men upon the shore, made towards them. Then Asal bespeaking them, expressed the desire that they should carry them with them; they readily acquiesced therein, took them both into the ship; and it pleased God to send them a fair wind, which in a very short time conveyed them unto the desired Island. There they landed and went into the City.

Now, the friends of Asal all gathered round him, and he gave them an account of Hayy Ibn Yokdhan. Whereupon they flocked together from every side, surrounding him with reverence and admiration. Then Asal told him that this sect was superior in understanding and sharpness of comprehension to all others, so that if he were not able to instruct them in the truth and work upon them, there was much less hope that he would be able to teach the ordinary lot of men.

Hayy begins to teach and instruct Salaman's subjects.

Now the Sovereign and Prince of that Island was Salaman the friend of Asal, of whom we have given an account above. He was the one who thought it best to join and apply himself to human society, and considered it unlawful to give himself over to solitude. Therefore Hayy Ibn Yokdhan began to instruct them and to explain the mysteries of wisdom unto them. But when he began, and had proceeded a little beyond that which was plain and obvious to them, and began to inculcate that which was quite contrary to their notions deeply rooted in their minds, they began to withdraw themselves from him, and their minds abhorred from what he spoke. And inwardly in their hearts they were very angry with him, though in his presence they made a great show of kindness, both because he was a stranger and out of regard to his friend Asal.

Hayy despairs of being able to reform the vulgar crowd.

Hayy Ibn Yokdhan, however, continued day and night to deal gently with them and manifest the truth both in private and public, which only increased their hatred towards him and made them avoid his company; though otherwise they were lovers of that which is good, and desirous of the truth. But from that defect in their nature, they did not search for it in 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, after the vulgar fashion: so in the end he despaired of reforming them, and lost all hope of bringing them unto a better condition which was less acceptable unto them, because he perceived they were not willing to accept what he taught them.

Hayy's philosophical views on the value of this world.

And afterwards looking round about him and reviewing the several ranks and orders, degrees and conditions of men, he found that every sect and company of them rejoiced in those things which they had and possessed at present, and that their lusts and appetites were their God, and that they destroyed and lost themselves by gathering together the trifles and vanities of the world, the eager desire of getting them into their hands still captivating and blinding them until they tottered to their graves; and that no good counsel prevailed upon them, and that disputing with them had only the effect of making them the more obstinate. As to wisdom, they had no way open to it or access thereto, nor did any portion thereof belong unto them. "For folly has wholly overwhelmed them, and what they eagerly sought after has corrupted their hearts as rust; God has sealed up their hearts and ears, a thick mist is before their eyes, and a sore punishment awaits them." (Koran.)

Thus he saw that they were encompassed within the cauldrons of punishment and covered over with the darkness of a veil, and that all of them--a few only excepted--minded their religion no otherwise than with respect to the world, and cast the observance of religious performances behind their backs, and made little or no account thereof, and that merchandise and trading took up their minds and diverted them from thinking upon God, so that they had "no fear of that day in which both their hearts and eyes shall be turned round" (Koran)--continually employed about their worldly affairs. When he saw all this, it was apparent to him, and he held it for certain, that it was impossible for him to speak unto them to any purpose, and that it was not expedient that any works should be enjoined unto them beyond this measure, and that the greatest benefit which accrued to the common sort of men by the law was wholly in relation to their life in this world, namely, that the course and manner of their life, whilst they continued here, should proceed on in good order, so that none of them should be injurious to another in the things which he may call his own; he saw that none of them attain unto the felicity of another world but some very few, viz. those who prepare themselves to that world and rightly endeavour to attain to the same; that is, such as believe and follow the truth: but "to him that erred from the truth, and prefers the life of the present world before it, Hell shall be his place of habitation." (Koran.)

And what labour can be greater, and what misery more grievous, than his who works, if you well observe, from the time he awakes till he goes to sleep again; there will not be found so much as one amongst them who does anything but what tends to the attaining of some one or other of these vile sensible things that are of no value, to wit, either riches--to heap them up, or pleasure which he may take, or lust whereby to satisfy his mind, or wrath and revenge whereby he may satisfy his mind, or power whereby to defend himself, or some outward work commanded by the law, whereof he may make a vain-glorious show or whereby he may care to save his neck? "Now all these are darkness upon darkness in the deep sea: nor is there any of you who doth not go in thither: for such is the unchangeable decree of the Lord." (Koran.)

When, therefore, he understood the state and condition of men to be such as this, and seeing that most of them might be justly ranked amongst unreasonable creatures--were, in fact, like brute beasts--he knew that all wisdom, discretion and success was grounded on and consisted in that which the messengers of God spoke and the law delivered, and that there was no other rule possible, and that there could be nothing added to it, and that these were men appointed to every work, and every one was mostly capable of that thing unto which he was ordained by nature: and that the law of God was the same unto those that had gone away before, neither was there any change in the law of God.

Hayy gives up his Preachings and Teachings.