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Title: The Improvement of Human Reason
       Exhibited in the Life of Hai Ebn Yokdhan

Author: Ibn Tufail

Release Date: October 8, 2005 [EBook #16831]

Language: English

Character set encoding: ASCII

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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._

_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 e