The history of Hai Eb'n Yockdan, an Indian prince, or, The self-taught philosopher written originally in the Arabick tongue by Abi Jaafar Eb'n Tophail ... ; set forth not long ago in the original Arabick, with the Latin version by Edw. Pocock ... ; and now translated into English. Risālat Ḥayy ibn Yaqẓān. English Ibn Ṭufayl, Muḥammad ibn ʻAbd al-Malik, d. 1185. 1686 Approx. 249 KB of XML-encoded text transcribed from 124 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A24071 Wing A151 ESTC R19263 12605102 ocm 12605102 64247 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A24071) Transcribed from: (Early English Books Online ; image set 64247) Images scanned from microfilm: (Early English books, 1641-1700 ; 339:5) The history of Hai Eb'n Yockdan, an Indian prince, or, The self-taught philosopher written originally in the Arabick tongue by Abi Jaafar Eb'n Tophail ... ; set forth not long ago in the original Arabick, with the Latin version by Edw. Pocock ... ; and now translated into English. Risālat Ḥayy ibn Yaqẓān. English Ibn Ṭufayl, Muḥammad ibn ʻAbd al-Malik, d. 1185. Pococke, Edward, 1604-1691. Ashwell, George, 1612-1695. [29], 217, [1] p. Printed for Richard Chiswell ... and William Thorp ..., London : 1686. Translation of: Risālat Ḥayy ibn Yaqẓān. Translation by G. Ashwell. Cf. BM. Advertisement: [1] p. at end. Reproduction of original in Newberry Library. Theologia ruris, sive schola & scala naturae, or, The book of nature": p. [193]-217. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Philosophy, Islamic -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Jennifer Kietzman Sampled and proofread 2003-07 Jennifer Kietzman Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Imprimatur . C. Alston . Jan. 27. 168 5 / 6. THE HISTORY OF Hai Eb'n Yockdan , AN Indian Prince : OR , THE Self-Taught Philosopher . Written Originally in the Arabick Tongue , by Abi Jaafar Eb'n Tophail , a Philosopher by Profession , and a Mahometan by Religion . Wherein is demonstrated , by what Steps and degrees , humane Reason , improved by diligent Observation and Experience , may arrive to the knowledge of natural things , and from thence to the discovery of Supernaturals ; more especially of God , and the Concernments of the other World. Set forth not long ago in the Original Arabick , with the Latin Version , by EDW. POCOCK . M. A. and Student of Christ-church , Oxon. 1671. And now Translated into English. LONDON , Printed for Richard Chiswell , in S. Paul's Church-yard , and William Thorp Bookseller in Banbury . M DC LXXXVI . TO THE Right Honourable . PHILIPLd WENMAN , Baron of Kilmaynham , And Viscount TUAM . My Lord , YOU may please to remember , that some while ago I acquainted your Lordship , with my intention to Translate into English the Life of Hai Eb'n Yockdan , or The Self-taught Philosopher ; which had been set forth some years before , in Arabick and Latin , by the Care and Pains of our Learned Professor of the Oriental Tongues in the University of Oxford . At which time you were pleased , not only to encourage me unto the work , but even to ingage me to the undertaking it . Since that , I have dispatched it at last , after many Diversions , and amidst as many Interruptions . And upon the Review have ventured to send it abroad into the World ; being willing to hope , that it may not only please for the rarity of the Subject , but profit also in some measure and Degree , in regard of its Commodiousness and Seasonableness ; among the Men of this licentious Generation , whereof some are too loose in their Principles , and others in their Practices ; the one living by no Rule , and the other by no certain one , but giddily following their own Phancies , or other Mens Opinions , whom they have unadvisedly chosen to themselves for the Guides of their Faith and Manners . Whereas the Philosopher , whose life is here described , will instruct them in such principles of Morality and Religion , and such alone , as the light of Nature discovers , and which must needs be acknowledged for True by all those , who will judge and act as Men , according to the Dictates of Reason , and the Conclusions resulting from Experience . And I heartily wish indeed , that All of us were arrived even thus far , by the guidance of this light , and agreed in such principles as humane Reason teacheth out of the Book of Nature , which sets forth to our view Gods works of Creation and Providence . For this foundation being laid , there would be more hopes of agreement about that , which the Supernatural light of Revelation discovers to our Faith , and superstructs thereupon . But your Lordship will find the usefulness of this History , in its Philosophical and Theological discoveries , more amply set down in the Preface , which comprehends the chief particulars , and acquaints the Reader with the main of it design . And however my design in publishing this Translation thrive abroad in the World , yet I have good hope that it will not fail of its end in obtaining your Lordship's favourable Acceptance , and remain as a Testimonial of my Gratitude for the many , and long continued favours , received from your Lordship ; which as they do at present , so will always ingage me for the future , to shew and approve my self upon all good Opportunities , My much honoured Lord , Your Lordship 's most Humble , Faithful , and much Obliged Servant , Geo. Ashwell . THE PREFACE . VVE are told by our learned Professour of the Oriental . Tongues in the University of Oxford , who caused this History to be set forth in the Original Arabick , and thence translated into Latine ; that the Author hereof was Abi Jaafar Eb'n Tophail , an Arabian Philosopher , and a Mahometan ; otherwise called , Abubecher . As also , that he was Contemporary with Eb'n Roshd , usually called Averroes , and somewhat Elder than He. Now this Averroes died , being very Old , in the year of the Heira 595 , which is co-incident with the year of our Lord 1198. So that by this Computation , this Author flourished about 500 years ago . He wrote this History in the form of an Epistle , and so entitles it ; for by this name the Arabians use to call their shorter Treatises . That both the Author , and the Book , were of good credit , appears by the Testimony , not only of the Arabians his Countrymen , but also of the Jews . The said Averroes calls him , The Honourable Judge Abubeoher Ben Tophail . This History also of His was of old translated into Hebrew , and well accepted of by the Jews . For Moses Narbonensis in his Preface thereto , and Comment there upon , commends the Author . So doth also Mardochaeus Comtino , another Jew , more than once . The Design of the Author in this Book is to shew , how far a Person of an excellent Wit , and towardly Disposition , being destitute of Humane Society , and consequently without the direction and assistance of any other , may advance Himself in Knowledge , by improving his own Reason to the utmost Pitch , in the search of Things both Natural , and above Nature , with the sole help and exercise of his own Meditation , and Observations upon it . Wherein he discovers and prescribes a Method unto those , who will apply themselves to such Contemplations , and delight to make a considerable Progress in them ; such a safe and easie method as may be very serviceable and useful to this present Age , though so many Ages distant from that of the Author ; an Age so much inclined to Fanaticism , Sadducism , and Atheism . He treads indeed a new unbeaten Path , wherein by set and orderly Degrees , He brings His Reader at length to the knowledge of God , and the upper World ; beyond which steps , thus by him discovered and forepassed , no man can proceed any farther , but by the Light and Guidance of Divine Revelation . For Humane Reason is forced to fly hither , when dazled with the excessive light of these heavenly Mysteries ; its poreblind sight not being able to discern Objects so high , and so far off distant ; or rather groaping in the Dark to find them , by reason of its innate Dimness . This Author therefore justly condemns them , who presume to make an over-curious search , by natural light only , into such things , as neither Eye hath seen , nor Ear heard , nor are discoverable by the heart of man. To prevent which , our Author in his Preface admonisheth his Reader , what to fly , and what to follow ; and taxeth the errors not only of the vulgar , but of some of the more learned Philosophers . It must be granted indeed , that some very ingenious and learned Men of this latter Age , have endeavoured to demonstrate the main fundamental Truths of Religion by the Light of Humane Reason , and the Principles of Natural Theology , which are generally acknowledged by mankind , although much differing in other points . And this may seem to render such a Discourse as this , of little or no use to the World in these Times . Yet I am willing to think otherwise , when I consider that the Discourses of these learned Men concerning this Subject , consist , for the general , of such Notions , Grounds , and Proofs , as are too subtle , sublime , and metaphysical for common understandings : so that they leave men still in the dark ; yea , more perplexed than they were before . Whereas this Author proceeds by such gentle steps , in an easie and familiar way of reasoning , which is obvious to every ones apprehension , that He leads his Reader in sensibly onward , without any toilsom labour , or perplexing of his Brains , in the search of the Truth , till He have brought him , before he is aware , unto the end of his journey . Or like the easie ascent of winding Stairs , which conduct to the top of an high Tower , or Pyramid , such as that in Aegypt : Or rather like the leisurely mounting of Jacob's Ladder , whereon he saw the Angels ascending , as well as descending ; for like the Rounds of that , are the degrees whereby He conducts his Reader , till He have brought him up to the very top of the Ladder , where God presents Himself unto his view . This History then , being thus Englished , and so communicated to the view of all , whereas before it was locked up to most in an unknown language , may , I hope , prove not altogether unuseful unto many in this idle , worldly and voluptuous Age , wherein men generally seek after little else besides the concerns of this present life , studying , and busying themselves about their Profit or their Pleasure ; either , in heaping up Riches with much Care and Toil , or spending their Days in Ease and carnal Delights , and making it their study how they may pass away their time without any Care or Trouble at all . Whereas this History shews the true and genuine Concerns of humane life , with the means of obtaining that felicity , which Man was born for ; which it makes to consist in a right and useful Exercise of those faculties which God hath bestowed upon us , and improving them to the best Advantage , by an industrious and continued experimenting of all Things that come in our way , the knowledge whereof may be useful to us ; and making proper Observations upon them , as this Self-taught Philosopher is said to have done ; and as any other Man is capable of doing in like manner , who is endued with the same sagacity of mind , and ingenuity of Disposition . And such as are not , may be his Scholars , and learn with more ease such lessons as these , by what they find him to have experimented and observed . For here we find set down by what means , and by what Degrees , in the seven Septenaries of his Age , ( whereinto his Life is divided in this History , and the Observations He made in each of them ) He arrived to a proportionable measure of knowledge , concerning all the Accommodations of humane Life , in this lower World ; how he came to find them out , and in what manner He managed and improved them : Then , what he observed , as concerning the brute Creatures , which He found in the Island , wherein He is said to have been bred ; but more especially , concerning himself , both as to his Body , with its several Parts and faculties ; and to his Soul , with its spiritual and immortal nature , and all the Excellencies that attend it ; how He came to find them out , and what Reasons He grounded his Observations upon : Then , how He examined the Natures , Properties , and uses of the Elements ; and how He thence ascended to the Contemplation of the Heavenly Bodies , with their Light , Motions , and Influences . So that we have here set before us , opened , and exposed to our Eyes , the whole Book of Nature to read , with the ways and means , whereby almost all Arts and Sciences came to be invented ; namely , Physiology , Anatomy , Astronomy , and Geometry ; also , Logick , and Metaphysicks , and the Rules of Morality , which He set to himself , and whereby He governed his whole Life . But the utmost Height and Perfection of his Learning , whereunto all the rest tended as so many Steps or Degrees , consisted in that natural Theology , which He arrived to , from the serious and attentive Consideration of Gods works , and more particularly of himself ; whence He concluded , that God was the supereminent , the sole and independent Being , of infinite Greatness and Goodness , Wisdom and Power , Majesty and Glory , whose all-seeing Eye , and over-ruling Hand of Providence , extend themselves to all his Creatures ; who is also most Just and Righteous in all his Dealings with , and towards Mankind , and therefore will one Day call all Men to give an Account of their lives , when He will sentence , and reward them according to their Works . Whereupon , He discourseth of the Resurrection , and the last Judgment , with the Felicities and Miseries that attend Men after the Judgment is past , answerably to the condition and quality of their lives , which they led here on Earth . The former He makes to consist in the Beatifical Vision of God : But the latter He describes in such figurative Expressions , which although not altogether irrational for a meer natural Philosopher to conjecture ; yet , I suppose , are taken out of the Alcoran , the Author of this History being a Mahometan by Religion . Yet he brings in his Self taught Philosopher making some Exceptions against that Book , as it was described to him by his Friend Asal , and taxing it of Imperfection in several particulars , whereto He makes no particular Reply . This is the Summ and the main Design of the ensuing History ; which possibly ( being thus Englished ) may do some good ( as I even now said ) in this Profane and Fanatical , as well as lewd and luxurious Age. Let them then who wilfully shut their Eyes against the light of Revelation , as being too pure and bright for them , at least suffer themselves to be guided by the less splendid and more familiar light of natural Reason . Let the Enthusiasts also , who pretend so much to supernatural Revelations , and are dazled with their fanciful lights , and sublime speculations , through the delusion of the Prince of Darkness , transforming himself into an Angel of Light , learn from hence to know themselves better , and to be wise unto Sobriety . Let the profane Jesters and Scoffers who speak slightingly and scornfully of the most serious and sacred things , and turn all Religion into ridiculous Drollery , learn to speak more reverently of God , and things Divine , from a meer natural Philosopher , who is the Subject of this History , and a Mahometan who is the Author of it . Let them who are unkind , and unneighbourly to those they live amongst , and so far from succouring and relieving them in their Dangers and Distresses , that they make no Conscience of getting what they can from them , either by fraud or force , whensoever it lies in their Power , and they can find an Opportunity , learn of this Self-Taught Philosopher to be kindly affectioned towards their Neighbours , whenas they find him so kind towards all his fellow-Creatures , though of a diverse kind ; so ready to supply their wants , and to free them from whatsoever evils that molested them . Let the Covetous Worldlings , who take so much pleasure in heaping up unnecessaries , which are Burdens rather than Blessings , learn of him to rest content with such a competency , as Nature only requires , and to be satisfied with the just Conveniences of Life . Let , lastly , the rude , and intemperate , and inordinate livers , who are so ready to run into Excess , and to forget all the Rules of Order and Decency , learn the contrary vertues of Temperance , and Modesty , and Regularity , from him who took such an exact care about his Food and Clothing , that so he might not transgress in any particular , relating to either of them . These , and other good Lessons , may be learned from hence . But there are some few other particulars , which it will not be amiss to advertise the Reader of , to prevent some exceptions which otherwise might be taken against them . First , That I have omitted two Discourses in my Translation , which I conceived little or nothing pertinent to the main Design of the History . The one treats of the several Sects among the Mahometans , with the Heads of those Sects , and passeth a censure on their Opinions . The other argues the possibility of Mans Body being formed and produced out of the Earth , as Frogs and Mice , and some other of the ignobler Animals sometimes are , though more ordinarily bred of Male and Female . ' An opinion which our Author is said to have received from Eb'n Sina , commonly known by the name of Avicenna , who held that some Earth may be so well fitted and prepared through the excellent Temper and Disposition thereof , as to become a convenient Habitacle for an humane Soul , to be infused thereinto by God. Such an Original as our Author saith , some fancied that Hai Eb'n Yockdan had . But he determines nothing in the Point , leaving all to report and the opinion of certain Philosophers . It being all one to his Design , whether his Self-taught Philosopher had his Body formed out of the Earth , or were born elsewhere , and thence transported into that desart Island , wherein he is said to have lived , and learned what he did , by his own Experiments and Observations . Secondly , In my Translation , I have not strictly tied my self to the letter of the Latin , as he did his Latin to the Letter of the Arabick , for a good reason shewed in the Preface . But I , being not alike concerned , have thought fit to use more liberty , yet so as to keep unto the sense , which I have endeavoured to render more clear and full , hereby intending the greater profit , as well as pleasure of the Reader . Thirdly , Whereas the Author brings in his Self-taught Philosopher very much perplexed about the Original of the World , whether it were made by God in time , or from all Eternity , and not able to resolve either way , by reason of the Equipoise of Reasons on both sides , it is not to be wondred at ; as well , because it is a point very hardly , if at all , determinable by meer natural Reason , which was the only guide this Philosopher is supposed to have had ; as also because the Author of this History , was an Arabian Philosopher , amongst whom Aristotle's Philosophy is of the chiefest , and almost the only repute . Now it is generally known , that he held the World to have been from all Eternity . Fourthly , Whereas he brings in his said Philosopher placing intelligent forms in the heavenly Bodies , which he calls by the name of Essences , and makes them to enjoy the Vision of God in a more eminent manner , as being of a most excellent nature , and placed near to him ; it is somewhat less to be wondred at ; not only because Aristotle held the like intelligences to reside in the Spheres , and move them about ; that Plato also , and his followers ( as is confest ) held the Spheres and Stars to be living Bodies , informed by the like intelligences ; but Philo Judaeus too , and Origen among the ancient Doctors of the Church . S. Jerom is not averse to it , in his Comment on Eccles. 1. 6. S. Aug. in several places of his works leaves the question undetermined . He also , and Aquinas tell us , that it was never determined by the Church ; whence it is that he , and other Schoolmen that followed him , speak so doubtfully concerning it . Lastly , Whereas we find in this History several passages cited out of the Alcoran , whether for the confirmation or illustration of some things therein said , it is least of all to be wondred at , when we consider the Author to have been a Mahometan ; and though they seem sometimes to disturb the sense , and interrupt the coherence of the Discourse , yet they pass for elegancies and ornaments , as well as proofs , among the Mahometans , as Citations out of the Old Testament or the Talmud , do with the Jews . THE HISTORY OF HAI EB'N YOCKDAN , AN INDIAN PRINCE : OR THE Self-taught Philosopher . WE have received from our pious § 1 Ancestors , that amongst the Indian Islands there lies an uninhabited one , situated under the Equinoctial , and blest with a most pleasant and temperate Air : Also , that not far from this , there lay another Island of a large Compass , abounding with all the Commodities of Life , and well inhabited ; which was then govern'd by a Prince of a proud and jealous Disposition . This Prince had a Sister of an excellent Beauty , whom he held in strict Custody , and restrained from Marriage , because he could find no one in his Country , whom he thought an equal Match for her . But he had withall a near Kinsman , named Yockdan , who privately married her , according to such Matrimonial Rites , as were commonly known and used by the Inhabitants of that Island . By him she soon afterwards proved with Child , and was delivered of a Son. But she then fearing lest the Business should be known , and both her Marriage and Child come to be discovered , after she had suckled the Infant , she put him into a small Chest , which when she had shut up again , and close fastned , being accompanied with certain of her Servants , and some faithful Friends of hers , about the beginning of the Night , she conveys him to the Sea-shore ; where out of an Heart equally affected with , and divided betwixt Love and Fear , she took her last leave of him , and recommended him to God in this Prayer ; O God , who didst create this poor Infant , when as yet he was nothing ; then cherished'st and nourisht him , whilst he lay confined and imprisoned within the dark Closet of my Womb ; and tookest a special care of him , until his Body grew up to Perfection , and became entirely furnished with all its Limbs ; I now fearing the Displeasure of that unjust , proud , and perverse Prince my Brother , do a-new recommend him to thy Goodness , hoping that thou wilt be favourable unto him . Thou who art supereminent , and excellest all in Mercy , help and assist him ; let thy gracious Providence continually guard , direct , and govern him , and never leave him destitute of thy Care. Having said this , she committed § 2 the Chest unto the Sea ; which the Water receiving , and then swelling with the Tide , conveyed it the same Night to the Shore of that other Desart Island , of which we even now made mention . Thus it hapned to arrive there at that time of the Year , when there was an extraordinary Spring-Tide , which made the Sea-water swell to that height , that it overflowed the neighbouring Shore , and by the force of the Flood cast the little Chest into a shady Grove near adjoyning , and thick set with Trees ; a very pleasant place , sheltered from Wind and Weather , Rain and Sun , which molested it not , either in its receding from it , or returning to it . But soon after , the Sea-water retiring from the Shore , upon the Ebb , the Chest , wherein the Infant lay , rested in the same place whereinto the Floud had cast it ; and the Sands being afterward heaped together and driven thitherward by the Winds , stopt the passage to the Grove , so that the Waters could not enter any farther into it . Now it hapned withall , that when § 3 the Sea flood drave the Chest into the Grove , the Nails thereof were loosned by the motion , and consequently the Boards , whereof it was compacted . Then the Child being hungry and crying aloud for Relief , the noise of its Cry came to the Ears of a Roe newly robbed of its Fawn , which too boldly forsaking its Covert , and venturing abroad , had been carried away by a Vulture . She therefore hearing the clamour of the Child , and supposing it to be the Cry of her Fawn , follows it so far , till she came unto the Chest wherein the Infant lay ; whither as soon as she was come , she strove to break it open with her Claws , and ( the Child in the mean time strugling to get out ) never gave over till a Board which covered the Top of it sprang forth . Whereupon , getting a sight of the Child , she took pity on it , and being moved with a tender Affection towards it , gave it her Dug to suck , and having sweetly satisfied it with her Milk for the present , afterwards constantly came thereto , took care thereof , made much of it , covered and guarded , and kept it from all harm . And thus the Roe , enjoying a fat Pasture , and having plenty of Milk , bred up the Child very well , continuing still near him ; nor at any time leaving him , but when of necessity she went forth to graze . The Child also , being accustomed to its Nurse , could not be contented when she was gone , but , whenever it hapned that she was absent a little longer than ordinary , used to cry aloud , and as soon as she heard its Voice , she instantly ran back to it . This Happiness withall the Child had , that there was no ravenous , or hurtful wild Beast throughout the whole Island , wherein it was thus bred up . Thus the Infant grew up , being § 4 nourished with the Milk of the Roe , till it came to be two Years old , when it began by degrees to make use of its Feet , and have its Mouth furnished with its Fore-teeth . But it still followed the Roe , which always used it very kindly , and took an especial care of it , conducting it to places where Fruit-bearing Trees grew , and feeding it with such pleasant ripe Fruits , as fell therefrom ; and if any of them had harder Shells than the rest , breaking them with her Teeth . Then , when it desired Milk , she gave it Suck ; and when it thirsted for Water , she brought it to the place . When the Sun-beams were at any time troublesome to the Child , she shaded him ; and when he was cold , she warmed him . And when Night approached , she brought him to the place where she first found him ; and partly with her own Body , partly with such Feathers , as remained of those wherewith the Chest was stuffed , when the Infant was first put thereinto , she covered him . Also , whensoever the Child and his Nurse , either went forth in the Morning , or returned in the Evening , the whole Herd of Deer accompanied them , both in their Egress and Regress , and lodged in the same place together . So that the Child keeping company always with them , imitated also their Voice , without any considerable difference to be perceived between them . In like manner , whatsoever other Voice he used to hear , either of Birds , or what other brute Creatures , he exactly repeated it , by vertue of that rare apprehensive Faculty wherewith he was endued . But amongst all the rest , the Voices which he chiefly and most commonly repeated , were those of the wild Deer , amongst whom he was bred ; those namely , wherewith they cried out for help , or whereby they call'd to their Fellow-Deer , that they should draw nearer to them , or get them farther off . For it may be easily observed , how they have diversity of Notes , fitted to these several ends and uses . Thus the Child and the wild Deer kept company with each other , they neither flying from him , nor he from them . But whenas the Images of such § 5 things as he saw , began now to remain fixed in his Mind , after they were removed out of his Sight , he perceived that he became diversly affected towards them , having a love and desire for some , an aversation , and a distaste for others . In the mean time , whilst he looked about , and took a diligent view of all the wild Beasts , and Birds , that were in the Island , he observed that every one of them was provided of some natural Cover , either Wooll , or Hair , or divers kinds of Feathers . He took notice also of their swiftness , and strength , and what Arms Nature had afforded them , wherewith to repell , and defend themselves against their Enemies , whensoever they had occasion to contend with them ; such as Horns , Hoofs , Teeth , Spurs , Nails , Claws , and the like . But when he reflected upon himself , he saw that he was naked , destitute of all such Arms , slow in his motions , and of a feeble strength , in comparison of them ; So that when they chanced to contend with him at any time , about feeding on the Fruits which grew in the Island , they were still too hard for him , taking them away from him , & keeping them to themselves ; he contrariwise , being neither able to drive them away from him , nor to fly away from any of them . Moreover , he observed , that his § 6 Fellow-Fawns after a while began to have little Horns sprouting out of their Heads , which they had not at first ; and that though they were at first but weak , and unable to run far , yet in process of time they grew very vigorous and nimble , and active in their motions . But when on the other side , he observed that none of all this befell him ; as oft as he pondered and examined these Differences in his Mind , wherein he varied from all the rest of the living Creatures , he could not imagine what should be the Cause thereof . When he also beheld such living Creatures as had any Blemish in them , or defect of Limbs , neither among them could he find any one that was like unto himself . Also , when he considered those passages in the Beasts , whereat they voided their Excrements , he saw them all covered ; that which served them for the voiding of their grosser Excrements , with a Tail ; that which served for the voiding of Urine , with Hair , or some such like thing . Their privy Parts also he observed to be more concealed than his were . Now the Consideration of all this § 7 made him pensive , whensoever he thought thereupon , working in him no small anguish , and distraction of Mind . So that when he had been a long while solicitous in examining the Reason of the Difference between himself and the brute Animals , and at last wholly despaired of finding it out , or of being supplied with that , the want whereof so much troubled him ; he being now well nigh seven Years of Age , took some broad Leaves of such Trees as grew in the Island , wherewith he might cover his Nakedness , the sight whereof was so troublesome to him . With some of these he covered the fore-part of his Body , and his hinder parts with the other ; and when he had withall made him a Girdle of Palm-Tree Leaves and Rushes , he girt them about him . But it was not long , before those Leaves growing withered and dry , fell off from his Body , so that he was ever and anon forced to take fresh ones in their stead , some whereof he folded together and plaited upon the other , so that they hung upon his Body in a double Rank . By which means they hung indeed somewhat longer upon him , but however they continued for no very long time . After this , he broke off the Bough of a Tree , the Ends whereof having fitted to his Mind , and smoothed the Body of it , he made him a Staff , wherewith he began to affright and threaten such wild Beasts as durst oppose themselves to him , assaulting the weaker of them , and resisting the stronger , that had the confidence to set upon him . And by this means , he came in some good measure to understand his own Abilities , and to find by Experience , that his Hand alone far excelled all those natural Instruments and Arms , which the Brutes were furnished with ; as that which sufficed , and well inabled him , both to cover his own Nakedness , and to provide him a Staff wherewith to defend himself against his Adversaries . So that now he saw , that he had neither need of any Tail to cover the nakedness of his hinder-parts , nor of those natural Arms of the Brute Animals , which he had formerly so much desired , and been so much trouble for the want thereof . In the mean time he grew up , and § 8 was now past seven Years old . And whereas it had been for a good while very troublesome to him , ever and anon to gather fresh Leaves , wherewith to cover his naked Body , it came at length into his Mind to take unto him the Tail of some dead wild Beast , which he might put on , and gird about him . But when he saw , that all the living Beasts of the same kind shunned the Carcasses of the Dead , and refused to come near them , so that it was somewhat difficult for him to compass his Design ; He at length lighted on a dead Eagle , upon the sight whereof he now seemed ready to become Master of his Wishes . For taking the opportunity of this Accident , when he perceived that none of the wild Beasts avoided the Carcass , drawing near to it , he cut off the Wings and Tail whole and entire as they were , and then spread abroad and smoothed the Feathers . After this , he took off the remainder of the Skin with the Feathers , and dividing it into two parts , he hung the one upon his Back , and the other upon his Belly . The Tail also of the Eagle he placed behind him , and both the Wings he fitted to his Shoulders . Thus he got wherewith both to cover his Nakedness , and to keep him warm ; wherewith also to strike a Terrour into the wild Beasts , so that now none of them durst contend with him , or make opposition to him : no nor so much as come near him , except his Nurse the Roe , which had bred him up , for she never forsook him , no not when she grew feeble with Age. Neither did he forsake her , but took care to conduct her unto the best Pasturage he could find , withall , gathering the pleasantest Fruits for her , and giving her them to eat . Notwithstanding , leanness and § 9 feebleness grew daily more and more upon her , until at length they so far prevailed , that Death seized on her , whereby all her motions and actions ceased . Which when the Child perceived , he was exceedingly amazed , and so stricken with Grief , that he was almost ready to die with her . He call'd therefore to her with the same kind of Voice , which when she formerly heard , she was wont to answer . But though he cried out to her as loud as possibly he could , he could perceive no motion , or change at all in her . He began therefore to look into her Ears and Eyes , but could find therein no visible Blemish or Defect ▪ In like manner , he took a view of all the Parts of her Body , wherein he could spy nothing amiss . But that which he most earnestly desired , and sought after , was to find out that place in her Body wherein the Defect lay , that so , upon discovering thereof , he might remove it from her , and she thereupon return to her former state of Life and Vigour . But he had nothing at hand , wherewith to compass his Design , nor knew by what means to bring it about . Now that which moved him to § 10 consider of this , was , that which he had before observed in himself . For he took notice that when he shut his Eyes , or cover'd them with any thing , he could see nothing till the Obstacle was removed . So also , whensoever he put his Fingers into his Ears , and stopt them , he could hear nothing , till he took them away from thence . In like manner , when he hard pressed his Nose with his Hand , and closed the passages of his Nostrils , he had no Sense of any Odour , until he let go his Hand , and opened those passages . Whence he concluded , that all his Sensations , and what other natural Actions proceeded from his Body , were liable to certain Impediments , which hindered them in the exercise of their several Operations ; and that these being removed , those Operations returned to their former Course . When therefore he had taken a thorough and exact view of all the outward Parts of the Roe's Carcass , and could find no visible Fault or Defect in any of them ; yet withall perceived that there was a general cessation of Motion in the whole Body , which could not be attributed to one Part more than to another ; at length this Thought came into his Mind , that the Fault whence all this proceeded , must needs lie in some other Part , which lay removed from sight , and hidden within the Body . He judged also , that this Part must needs be of such a nature and use , as that without its help and constant supply of Spirit and Vigour , none of the outward Parts could exercise their proper Functions , and therefore , that some Disease having seized on that Part , the hurt and damage became universal , as appeared by the ceasing of Motion throughout the whole Body . He desired therefore , if it might § 11 be , to find out that part , and to remove that Evil , whatsoever it were , which had seized upon it . For he thought that then it would return to its former state , that Good from thence would redound to the whole Body , and that all the Actions thereof would be exercised as formerly they were . He had also before observed , that in the dead Carcasses of wild Beasts , and other living Creatures , all the outward Parts were firm and solid , without any hollowness in them , except the Brain-pan , the Breast , and the Belly . Whereupon he guessed that the Part , which was thus ill-affected , could not be found any where else , but in one of these three . And among these three , he was more inclined to think , that it was placed in the middlemost of them . For it had been some while ago throughly fixed in his Mind , that seeing all other Parts stood in need of it , it must necessarily follow , that it had its Seat in the midst of them all . Moreover , when he reflected upon himself , he was very sensible that he had some such Part in the middle of his Breast . For when he considered his other Parts , as Hands , Feet , Ears , Nose , Eyes , he supposed that these might be taken from him , and yet it seemed to him , that he could subsist without them . But when he considered that Part which he felt moving in his Breast , he was perswaded that he could not subsist without it , no not during the twinkling of an Eye . He likewise observed , that when he chanced to contend with any of the wild Beasts , he still took a great care to guard his Breast from their Assaults , out of a natural instinct , as he judged , and an innate sense of the necessity which lay upon him , to defend that Part , which lay there , against any the least Harm . Now being thus certainly resolved , § 12 that the Part so disaffected , and seized upon by the Hand of Death , lay in the Breast of the Roe , he determined to search after it , if so be he could possibly find it out ; and when he had discovered what Ill it was that had befallen it , to remove it thence . But then he feared too , lest this very Endeavour of his should be more hurtful to the dead Roe , than that Evil which had befallen it ; and that whatsoever he should do in the prosecution of this Design , would turn to its damage . Then he considered with himself , whether he had ever seen any of the wild Beasts , or other of the living Creatures , after they had lain as the dead Roe did , return to Life . But when he could call to mind no such Instance , he began to despair of the Roe's return to her former state and condition , in case he let her lie as she did . Yet he had some hope that she might possibly recover that former state of hers , if so be he could possibly find out the disaffected Part , and remove the Disease from it . He resolved therefore to open her Breast , and upon search to discover what he could find in it . To this purpose he got him broken pieces of sharp Stones , and Splinters of dry , hard Canes , like to Knives , wherewith he made an Incision between her Ribs , until at last he came to that Cover which lay in the inside of her Breast . Which when he found to be a very strong one , he as strongly conjectured that such a Cover as that belonged to such a like Part , and perswaded himself , that when he had pierced thorow it , he should find that which he sought after . He attempted therefore to cut a way thorow it , which he found very difficult for him to do , in that he wanted fit Instruments , whereof he had none other , than such as were made of Stones and Canes . When therefore he had furnished § 13 himself anew with such , and sharpned them , he made use of his best skill and strength in piercing that Cover , until at length he had made his way thorow it , and came as far as the Lungs ; which at the first sight he thought to be that Part which he had searched after . Whereupon he ceased not to turn them up and down , that so he might therein find out the Seat of the Disease . And first , he lighted on that half of the Lungs which hung on the one side , and took notice that it leaned towards one side of the Breast ; whereas before he conceived , that the Part he looked after , could not have his Seat but in the midst of the Body , as well in regard of Latitude , as Longitude . He left not therefore off to search farther into the middle of the Breast , until he had found the Heart ; which when he saw to be closed about with a strong Cover , and fastned with very firm Ligaments , the Lungs also compassing it about on that side , whereby he had begun to open a passage thereto , he said within himself , If this Part be so disposed and situated on the other side as it is on this , it is certainly in the midst of the Body ; and therefore doubtless it is that very Part which I have been seeking after ; especially , whenas I here see such a fitness of Situation , such neatness of Shape , such firmness also and solidity of Flesh , and all this both fenced and adorned with such a Cover , as I find in no other Part of the Body . He made search therefore into the opposite side of the Breast , where whenas he found the same Cover within the Ribs , and the Lungs in like manner disposed , he concluded with himself , that the Heart was that Part which he had sought after . He attempted therefore to remove § 14 the Case thereof , and to cut the Pericardium in sunder ; which at length , when he had used his utmost Endeavour , with much trouble and difficulty he effected . And thus , having laid the Heart bare , when he saw it to be solid on every side , he diligently looked about , whether he could espy any visible Fault or defect in it . But when he could find none , he squeezed it together with his Hand , and thereby it appeared to him that it was hollow within . Whereupon he said to himself , Perchance the utmost which I seek after lies within this Cavity , and I have not yet come home to it , and so not attained the end of my Design . Then upon the opening thereof he found a double Cavity therein , one on the right side , and the other on the left . That on the right side was fill'd with clotted Bloud ; but that on the left , was empty , and had nothing at all in it . Wherefore , he said to himself again , It cannot be , but that the Seat of the thing I search after , must needs be in one of these two Cavities . He said moreover , As for that on the right side , I can see nothing in it but this clotted Blood ; and doubtless this Blood became not so clotted , till the whole Body came into that state wherein it now lies . For he had observed , that all Blood when it issued out of the Body , and was separated therefrom , became thickned and congealed ; and that this clotted Blood , which he found in the right Ventricle of the Heart , was like unto all other so separated from the Body . I see also , said he , that the same kind of Blood is found also in other Parts of the Body , and that it is not appropriated to one Part more than to another . But that which I seek for is no such thing ; for that is somewhat whereof this place is the peculiar Seat , and such a thing as I am sensible that I cannot subsist without one Moment . Now that is it which I have been seeking after all this while . But as for this Bloud , as oft as I have lost some considerable quantity of it , when at any time I chanced to be wounded by some wild Beast that fought with me , yet I found no considerable harm thereby , seeing it hindered me not from performing any Action of Life , as I formerly did . Therefore , that which I seek after , is not in this Ventricle . And as sor the left one , I find it indeed empty , yet I cannot think that it was made altogether in vain . For I see that every other Part of the Body is designed for the exercise of some Office or other , and for that operation which is proper to it . How then can this Ventricle of the Heart , which is of so excellent a Frame , as I see , serve to no use at all ? I cannot then imagine , but that the thing I seek after , had its Seat herein , but is now departed from it , and left its Seat empty ; and that by this means that Cessation hath hapned , whereby the whole Body is now deprived of all Sense and Motion . But then when he saw that it left that House , wherein it formerly dwelt , before it fell to ruine , and to have forsaken it , whenas as yet it continued sound , whole , and entire , he thought it very improbable that it would ever return again to its former Habitation , after it had been thus torn and mangled , and destroyed by him . In the mean time , the whole Body § 15 of the Roe which he had in this manner dissected , and searched into the inner Parts thereof , seemed to him a very contemptible thing , and of no value at all , in respect of that which he was perswaded had formerly dwelt therein , and now forsaken it . He applied his Mind therefore to meditate on that only , and to find out , if it might be , what it was , how it came to be conjoyned unto the Body , and what so conjoyned it ; whither it was gone , and through what Door it made its Passage , when it left the Body , and what it was that caused it to depart thence , whether it were forced to leave its Mansion , or left the Body of its own accord ; and in case it went forth voluntarily , what was the Cause which made the Body so odious and loathsome to it , that it departed quite from it . Now , whilst his Thoughts were much distracted with such variety of Doubts , he laid aside all Solicitude about the Body of the Roe , and threw it away from him , whenas he perceived , that this Nurse of his which had been so kind and indulgent to him , and fed him with her Milk , was that thing properly which was now departed ; and that from it had proceeded all those Actions , whereby she shewed her Love to him , and Care of him ; not from that dull and senseless Body , which was not able to help it self , but had served only as an Instrument , which she made use of in performing those Actions ; or like that Staff which he had taken to him , wherewith to fight with the wild Beasts . So that now , his Care and Study was quite taken off from the Body , and transferred to that which had moved and governed it . But whilst his Mind was thus busied § 16 about that , which had left the Body of the Roe , the dead Body it self began to putrifie , and to exhale stinking Vapours , which made him the more to loath it , and unwilling to look upon it . But a little after this , it hapned , that he beheld two Ravens fighting together , till at last the one of them overthrew the other , and struck it down dead ; when the surviving Conquerour began to scrape the Earth with its Claws , and never ceased scratching till it had digged up an Hole , wherein it laid the Carcass of its Adversary , and cover'd it over . Then said he within himself , How well hath this Raven done in covering the Body of his Fellow-Combatant , though in killing of him he did ill ! How much rather should I have begun to perform this good Office for my Mother and Nurse ? Whereupon he digged a deep Hole in the Ground , and having put the Body into it , threw Earth upon it . Then he proceeded to meditate on that thing which had governed the Body , whilst it was alive , but could not apprehend what kind of thing it was . Only , when he severally beheld all the other Roes , he saw them all to have the same Figure and Form with his Dam. Whence his Mind gave him , that every one was moved and governed by somewhat like unto that which had moved and governed her . He therefore still followed them , and loved to keep with them , for that Likeness's sake . In this state he continued for a while , contemplating the divers kinds of Animals and Plants , walking round the Shore of the Island , and seeking every where , whether he could meet with any other Creature like unto himself , as he had observed many of every other sort of Animals and Plants ; yea , every single Individual , to be like to each other , if it were of the same kind . But when he had thus considered them in Order , one after another , after all his search he could find none like himself . And when as he walked this Round , he saw that the Island was compassed about with the Sea , he supposed that there was no other Land besides . But upon a time it hapned , that in a § 17 certain dry Wood , Fire chanced to be kindled by the mutual knocking and dashing together of the Boughs of some Trees , which consisted of a gummy or rosiny Substance . Which when he perceived , he saw somewhat that affrighted him , being a thing which he had never seen before ; so that he stood a good while much wondering at it . Yet he ventured to draw nearer and nearer to it by degrees , still observing its glittering Light , and that wondrous great Force , whereby it seized on every thing that it touched , and converted it into its own Nature . Then , to satisfie his Wonder yet farther , and being incited also by that innate Courage and Boldness , which God had planted in his Nature , he was induced to put his Hand to it , and had a mind to lay hold thereon . But when he felt that it burnt his Hand , and that he was not able to lay hold on it , he attempted to take a Stick from the burning Tree , which the Fire had not as yet wholly seized upon ; and laying hold on that part which was yet untouch'd , ( the Fire having possessed the other end only ) he easily effected what he intended and desired ; and brought the Fire brand in his Hand to the Place of his Habitation . For he had before retired into a certain Covert , which he had made choice of for himself , as a fit Lodging , and place of Retirement . And when he had brought the Fire thither , he ceased not to feed it with Stubble and dry Sticks , and other combustible Matter . So that partly out of his Admiration at it , and partly out of the Delight he took in it , he would not suffer it to go out , nor could endure to be long absent from it . But the chief Reason that caused him to make so much of it , and frequent it in the Night-time , was this , that it supplied the Place and Office of the Sun , as well in regard of Light as Heat ; insomuch that he was extreamly taken with it , and esteemed it the most excellent and useful of all those things which he had about him . When he also observed , that the Flame tended upwards towards the Heavens , he began to be perswaded that it was of kin to those celestial Bodies which he saw moving and shining above his Head. He tried also the force and strength thereof upon all manner of Bodies , by casting them into it , by which Experiment he found that it prevailed over all of them sooner or later , according to their several Natures and Dispositions , which rendered them more or less combustible . And among other Experiments , § 18 wherewith he made trial of its strength , he put thereinto certain Fishes which the Sea had cast upon the Shore ; which being fried , and the steam thereof coming to his Nose , his Appetite was stirr'd up , and became quickned thereby , insomuch that he ventured to taste some part thereof ; which when he found acceptable to his Palate , and agreeable to his Stomach , from thence forward he accustomed himself to eat Flesh ; and to that end , used all kind of Arts he could think on , which might enable him to hunt both by Sea and Land , and to catch such living Creatures as were fit for him to feed on , until at length he became to be very expert in them . By this means , his love and regard for the Fire encreased daily , because by the help thereof he provided himself with various sorts of good Food , which he had never afore been acquainted with . And whenas now his affection to § 19 the Fire was grown very great and earnest , both in regard of its beneficial Effects , which he daily took notice of , and its wonderful Force , whereby it conquered all things ; it came into his Mind , that doubtless that thing which had departed out of the Heart of his Nurse the Roe , and forsook it when she died , must needs be of the same substance with it , or at leastwise of a like Nature . And he was farther confirmed in this Opinion , because as well that Heat , which he had observed to be in all Animals whilst they lived , as that Cold , which seized on them after Death , was , as he found , constant , and continued without any intermission . And he was the more confirmed in it upon the observation of that high Degree of Heat which he felt within his own Breast , near the place which he had cut up in the Roe . Hereupon , he began to think with himself , that if he could catch some living Creature , then open its Heart , and look into that Ventricle thereof which he had found empty , when he opened it in the dead Body of his Dam the Roe , that he should then see the Heart of such a living Creature full of that Substance , which had resided in her Heart whilst she lived ; and by that means should be certified , whether or no it were of the same Nature with the Fire , and whether there could be found any Light or Heat in it . Upon this therefore , having caught a wild Beast , and tied up the Shoulder , he dissected it in the same manner as he had the Roe , until he came to its Heart , and then having first essayed the left Ventricle , he opened it , and discovered it to be full of a certain airy or thin vaporous Substance , like to a white Cloud , or mist. Then thrusting his Finger into it , he found it so hot , that it scalded him ; and the wild Beast instantly died . Now upon this experiment he assuredly concluded , that the moist vapour , which he found there , was the thing that gave life and motion to the Beast ; and consequently , that there was somewhat like it in every living Creature of what kind soever , upon the departure whereof it died . Then a very earnest desire arose in § 20 his mind , of enquiring into the other parts of living Creatures ; that so he might find out their Order and Situation , their Quantity and Shape , their Qualities also , and the manner of their mutual Connexion , or knitting together with each other . Withal , how that moist vapour was communicated unto them , so that the other parts and members of the Body did live thereby ; how that vapour subsists , as long as it continues in the Heart ; whence it hath its supplies , and by what means it comes to pass that its heat doth not decay and perish . All these particulars he diligently searched out , and to that end dissected wild Beasts , both dead and alive . Neither did he leave off to make an accurate enquiry into them , untill at length he arrived to the highest degree of knowledge in this kind , which the most learned Secretaries of Nature ever attained unto . And now it appeared very clearly § 21 to him , that every single Creature of what kind soever , although it had much diversity of Parts and Members , with great variety of Senses and Motions , yet was but one in respect of that Spirit which derived its original from one and the same Center of the Body , the Heart ; whence the distribution of its vertue and influence into all the Body had its rise , as from a Spring-Head . And as for the rest of the Parts and Members , they were all subservient to it , or provided for and supplied by it ; so that the office of that Spirit in exercising and making use of the Body , was like that of a Man who assaults his Enemy with all sorts of weapons ; or hunteth after any kind of prey , whether by Sea , or Land , and maketh use of such instruments to catch it , as are variously fitted for the taking of each kind , and most proper for his purpose . Now the Weapons which a Man makes use of against his Adversaries , are either defensive , whereby he repels his Blows ; or offensive , whereby he assaults him . In like manner , the instruments of hunting , wherewith he catcheth his prey , are divided into those , which are fitted to catch such Creatures as live in the Sea ; and those , which are proper for the taking such as converse upon the Land. So also , those instruments which himself made use of to cut Wood , or Stone , or what other materials , were of divers sorts ; some fitted for cleaving , some for breaking them in pieces , a third sort for boring thorough ; and though it were one , and the same Body , which he had in his hands , yet he handled it in a different manner , according as his instruments were fitted for it ; and with relation to those ends , the effecting whereof he had proposed to himself . Upon these considerations , he likewise § 22 conceived that it was one and the same Animal Spirit , the action whereof was Seeing , when it made use of its instrument the Eye ; Hearing , when it made use of the Ear ; Smelling , when it made use of the Nose . In like manner it exercised its faculty of Tasting by the Tongue , and of Touching by the Skin and Flesh , more especially of the Hand . So when it made use of any Limb to work ought by , the effect was motion . When it made use of the Liver , the effect was Nutrition ; when of the Stomach , it was the receiving and concocting of the Aliment . And every one of these actions had its proper part subservient to it , none of which could discharge its office but by the vertue of that influence which was thereunto derived from the forementioned spirit resident in the Heart , thorow those passages which are called the Arteries ; insomuch , that whensoever they chanced to be broken off , or cut asunder , or else obstructed , the action of that part of the Body presently ceased . He found also that all these Arteries derive that spirit from the Ventricles of the Brain , and that the Brain receives it from the Heart ; as also , that there is a great quantity thereof in the Brain , because that is the place wherein he found several Vessels in which it lay , and whereby it was thence distributed into all parts of the Body . He also perceived , that if any part of the Body came by any means whatsoever to be deprived of the Influx of this spirit , the action thereof immediately ceased ; so that it became like to a contemptible Tool or Instrument , cast aside , as of no use at all . Also , that if this spirit forsook the Body altogether , or by any means came to be wasted or dissolved , the whole Body at the same time became deprived of motion , and was reduced to the state of Death . These Observations of his , and Meditations § 23 thereupon , had brought him to that degree of knowledge , which I forementioned , at what time he had attained to the end of his third Septenary , viz. to the twenty first year of his Age. Within the fpace of which time he found out many things of very great use to him for the conveniencies of life . For he clothed himself with the skins of wild Beasts , when he had cut them out for his use . He also shod his Feet with them , having made him thread of their Hair , as also of the rind of the stalks of Althaea , Mallows , Hemp , and the like Plants , which were easie to be parted asunder , and drawn into Threads . And this he had learned to do out of his former experience in making use of the Rushes ▪ He made himself also a kind of 〈◊〉 or Bodkins , of the strongest Thorns he could get , and of small pieces of Canes , whetted and sharp pointed with stones . Then for the Art of Building , he was taught it by what he saw the Swallows did . So he fitted himself with a Room , wherein to repose and rest himself ; and another place for a Larder , wherein he laid up the remainder of his victuals . He guarded it also with a door , compacted of Canes joyned close together , lest any wild Beast should chance to enter into it , when he happened to be from home upon any occasion . He also got into his hands certain Birds of prey , which he made use of for Hawking ; and others of the tamer sort , which he bred up , and then fed upon their Eggs , and Young ones . He also took to him the Horns of wild Bulls , which he found lying on the Ground , the sharp tips whereof he affixed to strong Canes , and to thick Staves made of the wood of the Tree Alzan , and others of the like kind . And so , partly by the help of Fire , and partly of sharp edged Stones , he so fitted them , that they served him instead of so many Spears . He made himself also a Shield of the skins of Beasts , parted into several folds , and then compacted together . And all these he made him , because he saw himself distitute of natural Armes . And when he now saw that his § 24 hand served him instead of all , and supplied whatsoever desects Nature had made him liable to , so that none of all the various kinds of wild Beasts durst oppose him , but fled away from him , and so excelled him only in their Nimbleness ; he bethought himself of finding out some art , whereby to meet with them in their flight , and master this Nimbleness of theirs . To which end , he judged nothing could be more convenient , than to take and tame one of the swifter sort of the wild Beasts , and so long to breed it up , nourishing it with food agreeable to its nature , until at length he might get upon the Back of it , and therewith pursue other kind of wild Beasts . Now there were in that Island wild Horses , and wild Asses ; out of which number having made choice of some which seemed fittest for his purpose , he made them by degrees so gentle and tractable , that at length by their help and service he became master of his wishes . And when he had made for them out of Thongs and Skins somewhat that competently served him instead of Bridles , and Saddles , it was no hard matter for him to compass his ends in catching those wild Beasts , which he very hardly , if at all , could have taken any other way . All these Arts and Devices he found out , whilst he was otherwise busied in dissecting of Bodies , and studiously searching after the Properties of the several Parts of Animals , and wherein they differed from each other . And all this he did in that space of time , which even now we assigned , viz. within the compass of one and twenty years . But after this , he began to expatiate § 25 farther in his Contemplations , and to take a large view of all such Bodies in the World as were subject to Generation and Corruption ; as the various kinds of Animals , Plants , Minerals , and divers sorts of Stones : Likewise , the Earth and Water , the Exhalations and Vapours , the Ice , Snow , Hail , Smoke , Fire , and Hoar-frost : wherein he discerned much variety of Qualities , with diversity of Actions and Motions , partly agreeing with , partly disagreeing from each other . For as he gave his mind to a serious consideration of all these , he saw that in part they agreed , and in part disagreed , in respect of their qualities ; as also , that as they were one , in respect of that wherein they agreed , so they were many and diverse , in respect of what they differed in . When therefore he sometimes looked into the Properties of several Creatures , whereby they were distinguished from one another , he discerned them to be so various and manifold , that they were past numbring ; and that nature diffused it self so far and wide , that it was wholly impossible to comprehend it . Yea , his own nature seemed also to be manifold unto him , whilst he considered the diversity of parts whereof his Body was made up , and each of them distinguished from the rest by some Action or Property which was peculiar to it . Yea , when he beheld every single part , he observed it to be yet farther divisible into more parts , whence he concluded , that the nature of his Body was manifold in respect of its parts ; and , in like manner , the nature of every other thing . Then , applying himself to another § 26 speculation , in the second place he saw that all the parts of his Body , though many in number , yet were so knit and conjoyned together , that they were no way divided from each other , but made up one and the same Body ; nor differed among themselves any otherwise , than in regard of their actions and uses ; which diversity was caused by that which proceeded from the Animal vertue of that spirit , the nature whereof he had before searched into , and found out ; and that this Spirit was one and the same in its Nature ; and withall , the Cause , and very substance of his Being , seeing all the other parts , which belonged to its Body , served only as so many instruments , whereby it performed all its operations . So that in this respect also his Essence was but one . After this , turning his Eye hence , § 27 and looking on the other kinds of Animals , he saw that every one of them was one and the same thing , under this consideration . Then , as he contemplated them distinctly according to their several kinds , as Roes , Horses , Asses , and all sorts of Birds , he saw that the Individuals of every kind were like each other , both as to their outward and their inward parts , their Apprehensions , Motions , and Inclinations ; and that they differed not from one another but in some sew things , in comparison of those wherein they agreed . Whence he concluded , that the Spirit which was in the whole kind , was but one thing , not otherwise differing but in this , that it was distributed into several Hearts ; insomuch that if it were possible to recollect all that Spirit which was dispersed into so many Hearts , and gather it together into one Vessel , the whole thereof would be but one thing ; even as Water , or some other Liquour , which being first dispersed into several Vessels , and afterwards gather'd into one , is one and the same thing in both states , as well that of dispersion , as that of recollection ; seeing that the multiplying thereof was only accidental , in regard of the distribution into several Vessels . Now , by this way of Contemplation , he saw , that the whole kind or Species of Animals was but one . Whence he concluded , that the multiplicity of Individuals in every kind , was but like the multiplicity of parts in the Body of one and the same Person , which indeed are not many After this , having presented to the § 28 eye of his mind the several kinds of Animals altogether , and attentively considering them , he saw that they all agreed in this , that they had sense , received nourishment , and moved of their own accord whithersoever they pleased ; which actions he well knew were the proper effects of the Animal Spirit . And as to the others wherein they differed , they were not very proper thereunto . Upon which consideration it appeared to him , that the Animal Spirit , so communicated to the generality of living Creatures , was in very truth but one , though it admitted of some small difference whereby the Properties of those Animals became distinguished from each other ; even as Spring-water , which originally had the same cool Nature , being poured into several Vessels , may have one part hotter , and another cooler , according as the one was heated , and the other left to its natural coolness . So likewise may the Animal Spirit differ in regard of some Qualities or Proprieties , according to the variety of Constitutions in several Animals , notwithstanding that it may be esteemed but one and the same , as that Spring-water is , although in some respects it be thus diversified . And so , under this notion , he looked on the whole kind of living Creatures , as one . Then afterwards , upon contemplating § 29 the diverse kinds of Plants , he observed that the Individuals of every kind were like one another , in respect of their Boughs and Branches , their Leaves , Flowers or Blooms , Buds and Fruits , with their vertues and operations . And when he compared them with Animals , he found that there was some one thing in them , which resembled the Animal Spirit , whereof they were all partakers , and that all of them in that respect were but one thing . Whereupon , as he took a thorow view of the generality of Plants , he determined with himself , that they were all but one in respect of that agreement between themselves in their operations , viz. in their Nourishment and Growth . After this , he comprehended the § 30 generality of Plants and Animals altogether , in one and the same conception of his mind ; and thereby saw , that they all agreed in regard of both these , namely , in Nutrition and Augmentation . Only , Animals did exceed the Plants , and excel'd them in this , that they had Sense and Apprehension also . Notwithstanding , he observed withal that there was somewhat in Plants which resembled the sense of Animals ; as that Flowers turned themselves towards the Sun and that the roots of Plants spred themselves towards that part of the Earth which afforded them nourishment ; and some other operations like to these . Whence it appeared to him , that both Plants and Animals were but one in respect of that one and the same thing , which was common to them both ; although in the one , it were perfect and compleat ; in the other , more limited , and restrained by some impediment ; like Water distributed into two portions , whereof the one is bound up and congealed into Ice ; the other loose and fluid . Thus far then he concluded , that Plants and Animals were one kind of thing . Then he contemplated those Bodies , § 31 which have neither Sense , Nourishment , nor Growth , such as Stones , Earth , Water , Air , and Fire ; all which he saw to have these three dimensions , Length , Breadth , and Thickness ; and that they differed not otherwise among themselves from one another , but that some were coloured , others not ; some hot and others cold ; and the like differences . He observed also , that the hot Bodies waxed cold , and that the cold waxed hot . He saw too , that the Water rarefied into Vapours , and that the Vapours thickned again , and turned into Water . Withal he observed that the Bodies which were burnt , turned into Coals , Ashes , Flame , and Smoke ; and that the Smoke when it met in its way with an Arch of Stone , as it mounted upwards , thickned there into Soot , and became like other earthy Substances . Whence he resolved with himself , that they were all indeed but one thing , after the same manner that the Animals and Plants were , although in some respect multiplied and diversified . Then considering with himself that § 32 one thing wherein he observed Plants and Animals to be united , he saw that it must necessarily be some Body like to these Bodies , having length , and breadth , and thickness ; and that it was either hot or cold , as one of these other Bodies , which are destitute of sense , and uncapable of nourishment ; but that it differ'd from them in such Actions as proceeded from it , in regard of the Organical Parts , which belong to Plants and Animals , but not otherwise . And perhaps , such Actions were not essential to that Body , but derived to it from some other Cause , that was extrinsecal thereto ; so that , if they were in like manner communicated to other Bodies , they would be like unto this . When he therefore considered that Body in its Essence , as stript naked of all these Operations , which at the first sight seemed to proceed from thence , he saw that it was no other thing , than a Body of the same kind with these . Upon which Contemplation it appeared unto him , that all Bodies taken in general were but one , as well those which had life , as those which had none ; as well those which moved , as those which rested in their natural places . Only it appeared , that actions proceeded from some of them , by means of their organical Parts , concerning which he as yet knew not , whether they were Essential to them , or derived to them from without . Now , whilst he was in this state of Mind , he extended not his Thoughts beyond bodily Substances ; and thereby he saw , that the whole Frame of the Creatures was but one Thing , which formerly he had looked upon , and esteemed as many , without number , or end . In this Opinion , and state of Mind , § 33 he continued for some time . But afterwards , upon a view of all Bodies , as well Animate , as Inanimate , ( which sometimes seemed to be but one thing to him ; but otherwhiles , many and innumerable ) he saw that one of these Motions was natural and necessary to them , viz. upward , or downward ; upward , as in Smoke , Flame , and Air , when detained under Water : downward , as in Water , Earth and its Parts , all Earthy Bodies , with the Parts of Animals and Plants . Also , that not one of all these Bodies was void of both these Motions , neither ever rested , but when some other Body came it its way , and interrupted its motion ; as when a Stone in its descension meets with the solid Surface of the Earth , which it cannot pierce through ; whereas if it could , it would move downwards still , as every Body knows . And therefore , if one do but lift it up from the Earth , he will find it to resist that motion ▪ by pressing down his Hand , out of a propension it hath to descend again unto the same place . In like manner , Smoke in its mounting upward is not beat back again , unless it meet by the way with some solid arched Body , which stops it in its Course ; and then it will turn aside to the right Hand or to the left ; but as soon as it hath got out , and freed it self from that Body which hindered its motion , it mounts up again , and makes its way through the Air , without any interruption . He observed also , that if a Leather Bag be filled with Air , then tied hard together , and plunged into the Water , it will strive to get upward , and struggle under the Water that detains it , nor ever cease to do so , until it hath got forth , and returned unto the Air ; but then it is quiet , all that reluctancy , and strong inclination to move upwards , which it had before , ceasing altogether . He also made a diligent search , to § 34 see whether he could find any Body , which was at any time destitute of both these motions , or a propension to them ; but he could find none such among all those Bodies , which he had at hand to view . And this be sought after , out of a desire he had to find out what was the Nature of a Body in general , and abstractedly considered , without any of those Qualities , which cause a multiplicity , and diversity of Kinds . But when he found this too difficult a Task for him ; and that having considered all those Bodies , which among the rest were least subject to these qualities , yet could he see none of them in any wise void of one of the two , viz. either of Heaviness or Lightness ; he farther considered with himself , whether these two qualities belonged to the Body , as it was a Body , or to some other Notion superadded to the Body . Now upon this Consideration , it seemed to him , that they agreed to some Notion superadded unto the Body , because that if they belonged to the Body , as it was a Body , no one Body could be found wherein both of them were not , whereas we find some heavy Bodies which are void of all Lightness , and some light Bodies which are void of all Heaviness ; and these two are doubtless two distinct Bodies , to either of which belongs some Notion superadded to its bodily Nature , whereby it is distinguished from the other ; which Notion is that , whereby the one of them becomes diverse from the other ; seeing if this were away , they both would be the same thing in every Respect . It appeared therefore very plainly to him , that the Nature , or Essence of both these Bodies was compounded of two Notions ; the one , wherein they both agreed , and this was the Notion of Corporeity ▪ or bodily Substance : the other , whereby the Essence of the one was diversified from the Essence of the other ; and this was the Notion of Heaviness in the one , and of Lightness in the other ; whereby the one moved upwards , and the other downwards ; both which were adjoyned and superadded to the Notion of Corporeity , or bodily Substance . In like manner , he contemplated § 35 also the Bodies of other Creatures , whether they were Animate , or Inanimate . Whereupon he saw , that the Essence of every one of them consisted in this , that they were all compounded of a double Notion , namely , that of Corporeity , and of some other thing superadded thereto , whether the thing were one , or manifold . And thus the Forms of Bodies came to be known unto him , according to their diversity ; which were the first Notions that he had relating to the Spiritual World , to wit , the Notions of these Forms , which are not perceiveable by Sense , but apprehended only after a certain manner of intellectual Speculation . And among the rest of this kind , which were thus made known unto him , it appeared also to him , that his own Animal Spirit , which was seated in his Heart ( as hath been afore declared ) must needs superadd another distinct Notion to his Corporeity , as that whereby he was inabled to perform such wonderful Operations , as appeared in the various manners of Sensation , and ways of Apprehension , with the diversity of Motions which it caused in the Body ; as also , that this Notion was his proper Form or Difference , whereby he was distinguished from other Bodies ; viz. the same , which the Philosophers call the Animal , that is , the Sensitive Soul. So likewise , that the Principle which in Plants supplies the place of that Radical Heat which is in Animals , is somewhat that is proper to them , and is their Form , namely , That which Philosophers call the Vegetative Soul. So also in all Inanimate Bodies ( which , besides Animals and Plants , are found in this lower World of Bodies , and are liable to Generation and Corruption ) there is somewhat proper to them , by vertue whereof every one of them performs such Actions as are peculiar to it , namely , various ways of Motion , and kinds of sensible Qualities ; and that the same thing is their Form , the same which Philosophers express by the name of Nature . Now whenas , upon this Contemplation , § 36 he was well assured that the true Essence of that Animal-Spirit , which his Mind had been so intent upon , was compounded of the Notion of Corporeity , and some other Notion thereto superadded ; and that this Notion of Corporeity was common to him with other Bodies , but that the other , which was adjoyned thereto , was peculiar to himself ; the Notion of Corporeity appeared vile to him , and of no account , so that he utterly cast it off , and his Mind wholly fixed it self upon that second Notion , which is called by the Name of the Soul , the true nature and state whereof he earnestly desired to understand : Upon that therefore he fixed his Thoughts , and began his Contemplation , with considering all Bodies , not as Bodies , but as having Forms , whence necessarily flow certain Properties , whereby they are distinguished from one another . And upon his instant prosecuting § 37 this Notion , having at last fully comprehended it in his Mind , he saw that the whole multitude of Bodies agreed in this , that they had some certain Form , whence one or more Actions proceeded . He saw also , that a certain part of this number , though they agreed with all the rest in that Form , yet had over and above another Form superadded unto it , from whence certain Actions issued that were proper thereto . He saw too , that there was another Classis or Order of Bodies , which although they agreed with this Part in the first and second Forms , yet were distinguished from them by a third , which was superadded unto the two former , and from whence also certain Actions issued . As for Example , all Terrestrial Bodies , as Earth , Stones , Minerals , Plants , Animals , and whatsoever other heavy Bodies , do make up one number , which agree in the same Form , namely that whence descensive Motion proceeds , whilst there is nothing to hinder their descent ; so that whensoever they are forced to move upwards at any time , and after left unto themselves , they move downwards of their own accord , by vertue of that their Form. Again , some part of the same number of heavy Bodies ( viz. Plants and Animals ) though they agree with the former in the same Form , which is common to them all , yet they have another Form besides , from which proceed Nutrition and Augmentation . Now Nutrition is performed , when the Body nourished doth substitute into the place of that which was consumed , somewhat of the like kind , which it draws to it self , and then converts into its own Substance But Augmentation is a Motion tending to the threefold Dimension of Length , Breadth , and Thickness , according to the just proportion of the Body augmented . These two Actions therefore , being common to Plants and Animals , doubtless arise from a Form which is common to both , to wit , That which is called the Vegetative Soul. But some also of this sort of Bodies , ( and particularly Animals ) although they have the first and second Forms common to them with the former , yet they have a third also superadded , whence proceed Sensation and local Motion . He saw likewise , that every peculiar kind of Animals had some certain Property whereby it was diversified , and distinguisht from all the rest . He knew also , that every such Diversity proceeded from that Form which was proper to it ; that namely , which was superadded to the former , and which was common to it with other Animals . And the like he saw happen'd to the several kinds of Plants . It was also evident to him , that § 38 among the Sensible Bodies , the which are found in this lower World , liable to Generation and Corruption , the Essence of some of them was compounded of more Notions , superadded to the Notion of Corporeity ; and others , of fewer . He knew likewise , that the knowledge of the fewer must needs be more easie to him , than the knowledge of such as were more in number . He therefore sought in the first place , how he might attain the knowledge of the true nature of the Form of some one Body , whose Essence was made up of fewer Notions . Whereupon as he considered the Animals and Plants , he sound that their Essence consisted of many Notions , by reason of the various kinds of Actions which he observed in them . Wherefore he laid aside the Enquiry into their Forms . So also , as to the Parts of Earth , he saw that some of them were more simple than others . He proposed therefore to himself the Contemplation of such Bodies as he could possibly find to be the most simple of all . So he observed , that the Water was a Body very little compounded , as he judged by the fewness of those Actions which proceeded from its Form. The same he also observed in the Fire , and Air. Withall , he had before observed , § 39 that some of these four Elements were converted into the other ; and therefore , that there must be some one thing , which they joyntly participated of , and that this thing was the Notion of Corporeity . He concluded also , that this one thing whereof they all participated , must needs be void of all those Notions , whereby the four Elements were distinguished from each other ; namely , that it could not move either upward or downward , that it was neither hot , nor cold , neither moist , nor dry ; seeing that none of these Qualities was common to all Bodies , and consequently did not belong to the Body , as it was a Body . So that if it were possible to find a Body , wherein there was no other Form superadded to its Corporeity , none of these Qualities would be found in it ; yea , that it were impossible any Quality whatsoever should be found in it , but what agreed to all Bodies , whatsoever diversity of Forms they had . He considered therefore with himself , whether he could find out any one Adjunct which was common to all Bodies , as well Animate , as Inanimate . But he could find none which agreed to all of them , besides the Notion of Extension towards those three Dimensions which are found in all of them , viz. Length , Breadth , and Thickness . Whence he gathered , that this Notion belongs to the Body , as it is a 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 Notion superadded to the said Extension . After this , he considered with himself , § 40 whether this threefold Extension were the sole Notion belonging to a bodily Substance , or whether there were not some other Notion besides contained in it . Upon which Consideration , he perceived , that besides this Extension , there was another Notion of that wherein the Extension did exist ; seeing that it could not exist of it self , as neither that Body which was extended could exist of it self alone , without Extension . Then he farther considered the Nature of this Extension , in some of those sensible Bodies which were indued with Forms ; as for Example , in Clay ; and he observed , that when it was moulded into any Figure ( as for Instance , a Globous one ) it had Length , Breadth , and Thickness , according to a certain Proportion . Then , if afterwards this Globous Body of Clay were changed into a four-square or oval Figure , that the Length , Breadth , and Thickness were changed , and had another Proportion than before they had ; but that the Clay was the same still , and remain'd unchanged ; only , it had that which it must necessarily have , Length , Breadth , and Thickness , in some Proportion or other , seeing it could not be wholly deprived of them . Then he farther discerned , by this § 41 successive change of Figures in the same Body of Clay , that this diversity of Figures was a distinct Notion from that Body ; as also , in that he saw the Body of the Clay could not be altogether without them , it plainly appeared to him that they belonged to its Essence . And from this Contemplation it was apparent to him , that a Body , consider'd as a Body , was indeed compounded of two Notions . As for Example , the Body of the Clay , as consider'd under a Globous Figure ; and the same consider'd as having only the threefold Extension of Length , Breadth , and Thickness , whether in a Globous , or a Square , or any other Figure . He saw also , that it was impossible to conceive any Body , which was not made up of these two Notions ; and that the one of them could not possibly subsist without the other . Withall he saw , that the one Notion , ( namely , that of Extension ) which could be changed and successively put on diversity of Figures , did represent the Form in all those Bodies , which were indued with Forms or Figures ; but that the other , which still abode in the same state , ( as for Example , the substantial Body of the Clay ) did represent the Notion of Corporeity which belonged to all Bodies of what Forms soever . Now , that which we call Clay in the precedent instance is the same which the Philosophers call materia prima [ the first matter ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is wholly void of all sort of forms . Now , when his Contemplation § 42 had proceeded thus far , and had withdrawn it self from the Objects of Sense , so that he now drew near to the Confines of the Intellectual World , he began to be somewhat amazed ; and thereupon , bending his thoughts again downwards , he returned more seriously to consider , and more throughly to examine That in the sensible World , whereunto he he had been accustomed . Wherefore he retired back a little , and forbearing to meditate on the nature of the Body in general , ( it being a thing which he could not take hold of by his sense , nor as yet comprehend in his mind ) he undertook to consider the most simple of those sensible Bodies which he had seen , namely , those four about which his contemplation had before exercised it self . And first of all he considered the Water ; as to which , he saw , that when it abode in that state which its form required , there appeared therein a sensible Cold , and a propension to move downwards ; but that when it was heated by the Fire , or the warm Beams of the Sun , the Cold first withdrew it self , and departed , the Propension to move downwards still remaining ; but that afterwards , when it became more vehemently heated , its Propension to move downwards then likewise forsook it , so that it strove to move upwards , and evaporated into the Air ; so that both of these qualities wholly left it , which before had always issued from its Nature and Form. Neither knew he any thing farther concerning its Form , but that these two actions proceeded thence , and that when they both forsook it , the Nature or State of the form was wholly taken away , so that the watery form departed out of that Body ; seeing that actions proceeded therefrom which properly belonged to another form ; and that another form in its place arose , which before was not in the Water , seeing that actions proceeded from it , which could not naturally proceed thence , whilst it retained its former form . Now he well knew , that when § 43 any thing was a-new produced , it must needs have some Producer . And from this Contemplation there was wrought in his mind a kind of a general and confused impression of the Effector of that form . Then he farther directed his speculation to the considering of those forms , to the knowledge whereof he had before attained , contemplating them one after another . Whereupon he saw , that they all had their Existence anew , and so necessarily required some efficient Cause . Then he examined and diligently considered the Essences of forms , and saw that they were nothing else but such or such a disposition of the Body , from which those actions proceeded . For instance , in water when that is vehemently heated , it is disposed to move upwards , and made apt thereto ; and that disposition is its form ; seeing there is nothing present in this motion but the Body of the Water , and some accidents proceeding thence , which existed not before , and are the objects of Sense ( such as qualities and motion ) and the Efficient which produced them ; whereas those accidents had no Existence before ; so that the aptitude of the Body to some motions before others is its disposition and form . And the same truth appeared to him , as to all other forms . He also clearly saw , that the actions which proceeded from these Bodies were not properly theirs , but belonged to that Efficient , which by those actions , produced those Attributes that are ascribed to them . And this notion which thus appeared to him is the same thing which was said by the messenger of God ( viz. Mahomet ) [ I am his hearing whereby he hears , and his sight whereby he sees . And in the Text of the Alcoran , Cap. Al Anphali . [ You have not slain them , but God hath slain them . And , thou hast not cast them away , but God hath cast them away . ] Now , whenas he was certainly § 44 assured of this Efficient , ( the which appeared to him in general , and confusedly ) a vehement desire seized on him to get a distinct knowledge thereof . But because he had not as yet withdrawn and sequestred himself from the sensible World , he began to seek this voluntary Agent amongst things sensible ; neither as yet knew he , whether it were one Agent , or many . Wherefore he took a view of all the Bodies that were near him , those namely , which his thoughts had been continually fixed upon ; all which he saw were successively liable to Generation and Corruption , if not in the whole , at least in their parts . As for example , he saw that the parts both of Water and Earth were corrupted by Fire . He saw likewise , that the Air was so far corrupted by a sharp Cold that it was turned into Snow , and that Snow melted again into Water . Also , as for other Bodies which he had near him , he could see none of them which had not its Existence a-new , and required some voluntary Agent to give it a Being . Wherefore , he rejected all these sublunary Bodies , and transfer'd his thoughts to the heavenly ones which were above his head . And thus far he reached in his Contemplations about the end of the fourth Septenary of his Age , viz. when he was now Twenty and Eight years old . Now , he knew that the Heavens § 45 and all the Stars therein were Bodies , as being extended according to the three dimensions of Length , Breadth , and Thickness , and that none of them was void of this Attribute , and that whatsoever had it , must needs be a Body . All these therefore he concluded to be Bodies . Then he considered with himself , whether they were extended infinitely , so that they stretched out themselves to an endless Length , Breadth , and Thickness ; or , whether they had any Bounds , and were confined unto certain limits , beyond which they proceeded not . But here he stopt a while , as in a kind of amazement . Yet at length , by the quickness of § 46 his apprehension , and sagacity of his understanding , he found that an infinite Body was an absurd and impossible thing , and a notion wholly unintelligible ; which opinion he was confirmed in by many arguments that came into his mind , when he thus argued with himself . This heavenly Body is doubtlesly finite on that part which is next me , and obvious to my sense , seeing I perceive so much by my Eye . Then likewise , as to that part which is opposite to this , and concerning which this doubt ariseth in my mind , I know also that it must needs be impossible it should be extended infinitely . For if I conceive two Lines beginning at that part which is bounded , and thence passing through the thickness of this heavenly Body , extend themselves unto an infinite distance ; and then suppose a great part to be cut off from one of these Lines where its extremity is bounded ; and the extremity of the remainder of that Line which had part cut off applied to the extremity of that other , which had nothing cut off from it ; and then that Line , which had some part thereof cut off , placed parallel to that other Line which had nothing cut off , the understanding going still along with both Lines to that farther part of each which is said to be infinite ; either you will find these two Lines to be continuedly extended , without coming to any end , so that neither will be shorter than the other ; and consequently , the Line which had somewhat cut off from it , will be equal to the other which had nothing cut off , which is absurd : Or , in case it go not continuedly along with it , but have its progress interrupted , and so fail of its being extended together with it , throughout that infinite space , it will be finite ; and when that part shall be added a-new to it , which was before cut off , and therefore must needs be finite , the whole Line too will be necessarily finite , as consisting of two finite parts . Moreover , when it is thus made up again , and become entire in it self , it will be neither shorter than the Line which had nothing cut off from it , nor exceed it in length , but precisely equal to it . Seeing therefore this Line is finite , that also must be finite likewise ; and consequently , that Body wherein both those Lines are supposed to be , and are thus mathematically designed , must needs be finite too : For every Body , wherein such Lines may be designed , is finite ; and there is no Body wherein they may not be designed . Therefore , if we determine any Body to be infinite , we determine that which is absurd and impossible . Now when he was thus assured by § 47 the singular excellency of his Wit , which he had awakened to the Consideration of this Subject , that the Body of Heaven was finite ; he desired in the next place to know of what Form it was , and in what manner it was bounded with the Superficies that compassed it round about . First of all then he contemplated the Sun and Moon , and the rest of the Stars , and saw that all of them arose in the East , and set in the West . He saw also that those Heavenly Lights , which past directly over his Head , described a larger Circle ; and on the other side , that those which declined from the Vertical Point towards the North or South , described a less one ; and that every one of them , as it moved at a greater distance from the Vertical Point towards either Pole , described a lesser Circle than that which was nearer to it ; so that the least Circles wherein the Stars moved were those two which were nearest the Poles , namely , the Circle of the Star Sohail [ that is , Canopus ] which was nearest the Southern Pole ; and the Circle Alpharkadain , which was next the Northern . And whereas he dwelt in an Island situated near the Equinoctial ( as we before shewed ) all these Circles were straight towards the Surface of the Horizon , and had alike reference to the North and South , seeing both the Poles appeared to him at once . Withall he observed , that when one Star arose in a larger Circle , and another in a less , so that they arose both together , that both of them also set at the same time . And this he observed to be alike true and the same in all sorts of Stars , and at all times . And from hence it was evident to him , that the Heaven was of a Spherical Figure . Which Truth was also farther confirmed unto him from what he saw of the Return of the Sun , Moon , and the other Stars , to the East , after their setting in the West ; as also , in that they all appeared to his Eyes in the same proportion of Magnitude , both when they arose , and when they set ; as also , when they were got up to the height and midst of the Heavens . For if their Motion had been any other than Circular , they must needs at some times have been nearer to his sight , than at other times : and if so , their Dimensions and Magnitudes would not always have appeared the same , but various ; seeing that they would have appeared bigger when they were nearer to him , than when they were farther off . But whenas he saw no such diversity in their appearance , he was well assured that the Figure of Heaven was Spherical . Then he proceeded onwards to observe the Motion of the Moon , and saw that it was carried from the East towards the West [ or perchance from the West to the East ] as the other Planets were in like manner . So that at length a great Part of Astronomy became known to him . It appeared also to him , that the Motions of the Planets were in different Spheres , all which were comprehended in another that was above them all , and which turned about all the rest in the space of a Day and a Night . But it were too long to set down the manner and degrees of that Progress which he made in this Science ; and besides it is published in many Books . Neither is it requisite , as to our present Design , to say any more thereof , than what we have already discoursed . Now when he had proceeded thus § 48 far in the Astronomical Science , he found that the whole Orbe of the Heavens , and whatsoever it contained within its Compass , was as it were one entire thing , composed of Parts mutually conjoyned to each other ; and that all the Bodies which he had before considered , as Earth , Water , Air , Plants , Animals , and all the rest in like manner , were comprehended in it , so that none of them went beyond its bounds . He found also , that the whole Body or Frame of the World very near resembled some one single Animal ; so that the Stars which shined therein answered to the Senses ; the diversity of the Spheres which were contiguous to each other , resembled the variety of Limbs ; and that all those Bodies therein which were liable to Generation and Corruption , resembled those things which are contained in the Belly of an Animal , such as various Excrements and Humours , whence Animals also are often generated , as they are in the greater World. Now , whenas he was thus well § 49 assured , that all these things made up as it were one compleat Substance , which stood in need of a voluntary Agent , [ viz. to produce , settle , and order it ] and that its manifold Parts appeared to him to be but one thing , in like manner as the Bodies in this lower World , which is subject to Generation and Corruption , seemed but one ; he proposed to his Consideration the World in general ; and debated with himself , whether it were a thing which arose a-new , whereas before it had not a Being , and so came forth of nothing , to obtain an Existence : or whether it were a thing which had always existed , and never wanted a Being . Concerning this matter he had very many and great Doubts within himself , so that neither of these two Opinions did oversway the probability of the other . For when he proposed to himself the belief of Eternity , many Objections came in his way touching the impossibility of an infinite Being , in like manner as the Existence of an infinite Body had seemed impossible to him . He saw likewise , that whatsoever Substance was not void of Accidents a-new produced , but always indued with them , must also necessarily be produced together with them , because it cannot be said to be produced before them . Seeing then such a Substance cannot be said to be existent before such Accidents produced a-new , it must also be said to have its existence a-new . On the other side , when he proposed to himself the belief of its being produced a-new , some other Objections thwarted him : Especially this , that the Notion of its production a-new after non existence , could not be understood , unless some time were supposed which was precedent to its Existence ; whereas Time was in the number of those things which belonged to the World , and was inseparable from it , so that it could not be said to be later than time , or to have its Being after it . He also thus reasoned with himself , If the World were produced a-new , it must needs have some Cause that produced it . And if so , why did that Cause produce it now , and not before ? Was it because some Motive supervened , which it had not before ? But it is supposed , that there was nothing then existent besides the Cause it self . Was it then by reason of some change which befell the Effence of this Cause . If so , what caused this change ? Thus he ceased not for some Years to ponder these things in his Mind , and to argue with himself Pro and Con. For many Arguments offer'd themselves to him on either side , so that neither of these two Opinions in his Judgment overpoized the other . Whereas therefore this seemed to § 50 him very difficult to resolve , He began to think with himself what would be the necessary Consequence of either Opinion ; for perhaps , thought he , there would be the same Consequence of both . Whereupon he saw , that if he supposed the World to have been created a-new , and so to have had its Existence out of nothing , it would necessarily follow thence , that it could not have risen to this Existence by any Power of its own , but contrariwise required some efficient Cause which gave it an actual Being . Withall he saw , that this Efficient could not be apprehended by any of the Senses ; for then it would be a bodily Substance ; which if it were , it would be one of those things that belong to the World , and so would have had its existence a-new ; and withall , would have stood in need of some other Cause which should have produced it a-new . And if this second Efficient also were a Body , it would have needed a third to produce it , and that a fourth , and so there would have been a Progress in infinitum , without fixing in any first Cause ; which to suppose is absurd and irrational . The World therefore must necessarily have such an efficient Cause , which is not a bodily Substance ; and seeing it is not a Body , there is no reason that it should be apprehended by any of the Senses . ( for the five Senses apprehend nothing but Bodies , or such Accidents as adhere to Bodies ) And seeing it cannot be apprehended by Sense , neither can it be comprehended by the Imagination . For the Imagination is nothing else but the Representation of the Forms or Images of those things , ( which were apprehended by Sense ) when the bodily Objects themselves are removed . Seeing then that it is not a Body , neither can any Properties of the Body be attributed ot it . Now the first and chief Property of a Body is the threefold Extension , viz. towards Length , Breadth , and Thickness . Wherefore he is far from having any such Extension , or any Accidents of Bodies which are consequent to this Property . And seeing that he is the maker of the World , doubtless he knows what it is , and whatsoever is in it , and withall hath the Sovereign Command and Ordering thereof . [ Shall not he know it , who created it ? For he is most eminent in Knowledge , and omniscient . ] He saw also , that if he believed § 51 the Eternity of the World , and that it hath been always as it is now , and that it came not out of nothing , it would necessarily sollow from thence , that its Motion also was from Eternity , and so without a Beginning , whenas no Rest preceded it , whence it should take its Rise , and begin its Course . Now every Motion necessarily requires some Mover , or Cause of Motion . And that must be either some Power diffused in a certain Body , viz. either in the Body of the thing which is moved , or in some other Body which is without it , or else , it is some Power which is not diffused and spread throughout any certain Body . Now , every Power which is diffused in any certain Body , and dispersed throughout it is also divided together with that Body , and multiplied with it . As for Example , Heaviness in a Stone , which causeth it to move downwards . For if the Stone be divided into two Parts , so will the Heaviness also ; and if some other Stone of an equal Weight be added thereto , another like Heaviness will be likewise added . And if it were possible that the Stone should grow still bigger , till it reached to an infinite Extension , the weightiness would increase also in the same Proportion . And on the other side , if the Stone should attain to a certain size of bigness , and there stop , the weightiness also thereof would arise unto the same Bound , and increase no farther . But it hath been already demonstrated that every Body must needs be finite , and therefore every Power which is inherent in that Body , must needs be finite too . On the other side , if we meet with any Power which produceth an infinite Effect , it must needs be such a Power as is not inherent in any Body . Now we find that the Heaven is moved about with a perpetual Motion , without any set Bound or End , or Cessation at all . Therefore , if we affirm that its Motion had no Beginning , it will necessarily follow from thence , that the Power which moves it , is neither inherent in the Body of the Heaven so moved , nor in any other Body that is without it ; and therefore it must be somewhat which is abstracted , separate , and wholly diverse from all Bodies ; such a thing also , which cannot be described , nor have its Nature set forth by any corporeal Adjuncts . Besides , it was evident to him , from his former Contemplation of this lower World which is liable to Generation and Corruption , that the true Notion of the Existence of any Body agrees to it in respect of its Form , the Nature whereof consists in a Disposition to variety of Motions ; but as for that Existence which it hath in respect of its Matter , it is very poor , weak , and worthless , and such as can hardly be conceived . Therefore the Existence of the whole World consists in respect to its disposition to the Motion effected by this first mover , who is void of all Matter , and of all Adjuncts belonging to the Body , abstracted and separate from every thing which Sense can apprehend , or which our Imagination can find a way to approach unto . And seeing that he is the efficient Cause of the Heavenly Motions ( though there be diverse kinds of them ) which considered singly are free from any difference or deformity , alteration or cessation , doubtless he hath Power over them all , and a perfect knowledge of them . By this means , his Speculation § 52 reached up to the same pitch of Knowledge , whereto it had arrived by the same steps before . Neither did this lie like a stumbling-block in his way , that he as yet doubted , whether the World were existent from all Antiquity , or created a-new in Time. For whether the one , or the other were true , this was evident to him , that the Maker of the World had an incorporeal Existence , not conjoyned with any Body , nor separated from any Body , as being neither within such , nor without it . For Conjunction and Separation , to be within and without , are the Adjuncts of Bodies , from all which the Maker of the World is free . And because the Matter of every Body stands in need of some Form , seeing it cannot subsist but by that , nor indeed exist without it ; and that the Form hath really no Existence , but from this voluntary Agent ; it appeared to him , that all things which had a Being in Nature , stood in need of this Agent for their Existence , and that none of them could subsist without it ; and that therefore this Agent was the Cause of them all , and they all made by it , whether they had received their Existence a-new , and came out of nothing , or else had no Beginning in respect of Time , without any Privation foregoing it : For upon either of these two Supposals , it would follow that their Being was caused , and consequently that they necessarily required some efficient Cause , from which they depended for their Being ; insomuch that they could neither continue , unless that continued , nor exist unless that existed , nor have their Being from Eternity unless that were eternal . But as for the efficient Cause it self , it stood not in need of any of them , nor any way depended upon them . For how could it be otherwise ? seeing it hath been demonstrated , that its Vertue and Power is infinite , whereas all Bodies are finite and bounded ; and therefore , that the whole World , and whatsoever is in it , whether Heaven , or Earth , or Stars , and whatsoever belongs to them , either above or beneath , is his Work and Creation , and consequently posteriour to him in Nature , although not in Time. As if thou hold any Body in thine Hand , and then move thine Hand with it , that Body also must be necessarily moved , consequently to the motion of thy Hand , viz. with a motion which is in Nature posteriour to the motion of thy Hand , though not in Time , seeing both Motions begin together . In like manner , the whole World is made and created by this Efficient , without time ; whose command it is , when he would have any thing made or done , that he say to it , Let it be , and it is . Alc. c. Gapher . Now , when he saw that all things § 53 which had a Being were his Work , he again considered them in his mind with relation to the power of the Efficient . In which Contemplation he much admired the rareness of the Workmanship , proceeding from such accurate wisdom , and the most subtle knowledge imaginable ; so that from his considering but a very few of the Creatures , and much more from many , there appeared unto him those footsteps of Wisdom , and Wonders of the work of Creation , which affected his mind with an excessive admiration . And he became assured hereby , that all these things must proceed from such a voluntary Agent as was infinitely perfect , yea , 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 . Then he considered all the kinds § 54 of Animals , and how this Agent had given such a Fabrick of Body to every one of them , and then taught them severally how to use it . For if he had not taught them all to use those Members which he had given them , and to find out those services and imployments for which they were appointed , the Animal would not have received any benefit or advantage from them , but they would rather have been a burden to it . Hence therefore he knew , that the Maker of the World was supereminently Bountiful , and exceedingly Gracious to all his Creatures . Moreover , when upon his viewing of the Creatures , he found any of them , which had any thing above the rest of Shape , Beauty , Comeliness , Power and Strength , Perfection , or whatsoever Excellency in any kind , he cast in his mind , and then concluded , that whatsoever it were , it must needs proceed from the influx of that voluntary Agent , so illustriously glorious , the Fountain of Being , and of Working . He knew therefore that whatsoever Excellencies were by Nature in him , were by so much the greater , more perfect , and more absolute , more beautiful , illustrious , and more lasting ; and that there was no proportion between those excellencies which were in him , and those which were found in the Creatures . Neither did he cease to prosecute this search , till he had gone through all the kinds of Perfection , and seen that they were all in him , and proceeded from him , and that he was most worthy to have them all ascribed to him , above all the Creatures which were intituled to them . He also searched into all sorts of § 55 Defects or Imperfections , and saw that the Maker of the World was void of them all , and separate from them . And how indeed should he not be free from all such ? For what other Notion is there of a defect , besides that of meer Privation , or what depends upon it ? And how should he any ways , or in any degree partake of Privation , who is a most simple Being , and of a necessary Existence in himself ; who gives a Being to every thing that exists , and besides whom there is no Existence ? [ For He alone is Existence ( as who alone hath it of Himself ) he is Absoluteness he is Perfection , he is Beauty , he is Brightness , he is Power , he is Knowledge ; He lastly , is that He who is the only He , and all besides him are subject to Perishing . Alc. c. Alkesas . ] Thus far his knowledge had brought § 56 him towards the end of the fifth Septenary from his Birth , that is , in the space of thirty and five Years . And the consideration of this supream Agent was then so fixed in his mind , that it hindred him from thinking on any other things besides , so that he forgat the Contemplation of the natural Existence of them , wherein he had before exercised his thoughts , and left off to enquire any farther into them ; until at length he came so far , that the Eye of his mind could not light upon any thing in the World , but that he straightways discovered therein some sootsteps of this supream Agent . So that letting pass the Work , he presently removed his thoughts to the Opificer , on whom his study was most earnestly bent . Insomuch , that his heart being wholly now withdrawn from thinking on , or minding this inferiour World , which contains the Objects of Sense , became wholly addicted , and altogether applied it self to the Contemplation of the upper , intellectual World. Now , when he had attained to the § 57 knowledge of this supream Being , this permanent Existence , which hath no Cause of its Existence , but it self is the Cause of the Existence of all other things ; he next desired to know by what means he came to this knowledge , and with what faculty he apprehended this Prime Existent . He made enquiry therefore into all his Senses , viz. Hearing , Seeing , Smelling , Tasting , and Touching ; and saw that all these apprehended nothing but what was Bodily , or inherent in a Body . For Hearing apprehends nothing but Sounds , which arise from the agitation of the Air , when Bodies are dasht one against another . Sight apprehends Colours . The Smelling , Odours . The Taste , Savours ; and the Touch , the Temperatures or Dispositions of the Body ; such as , Hardness and Softness , Roughness and Smoothness . In like manner , the Fancy apprehends nothing , but as it hath Length , Breadth , and Thickness . Now the things which are thus apprehended are all of them the Adjuncts of Bodies , and our Senses apprehend nothing else , inasmuch as they are faculties diffused throughout our Bodies , and divisible , according as they are divided . Whence it follows , that these Senses of ours can apprehend nothing besides a Body , which is liable to division For this faculty , seeing it is diffused through a divisible Body , as often as it apprehends any thing , must needs be divided answerably to the divisions of that Body wherein it is . Whence we may conclude , that every faculty which is seated in the Body , can apprehend nothing except a Body , or what is inherent in a Body . Now , it hath been already made evident , that this supream Being which hath a necessary Existence , is in every respect free from all things whatsoever belong to a Body ; and that therefore there is no other way or means of apprehending it , but by somewhat that is not a Body , nor a faculty inherent in the Body , or any other way depending upon it ; by somewhat that is neither within nor without the Body ; neither joyned to it , nor separated from it . It appeared also now unto him , that he apprehended this supream Being by that which was his Essence , and that he had a firm knowledge of this Being . Whence it was clear to him , that his Essence , whereby he apprehended it , was somewhat Incorporeal , which had no Adjunct of a Body agreeing to it ; and that whatsoever Bodily thing he apprehended by his outward Part [ that is , by his Bodily Senses ] was not the true State or Nature of his Essence ; but that some other thing it was , of an Incorporeal Substance , whereby he apprehended that absolute , perfect , and independent Being , which is necessarily , and of it self existent . Thus when he came to know that § 58 his Essence was not a Corporeal Substance , apprehensible by any of his Senses , or compassed about by his Skin , as his Entrails were , his Body began to appear a very contemptible thing to him , so that he wholly addicted himself to the Contemplation of that Noble Essence whereby he apprehended that Super-excellent Being , which necessarily existed . Then by vertue of that same Noble Essence of his , he considered with himself whether it could perish , be corrupted , and vanish away ; or , on the other side , were of perpetual duration . Whereupon he saw that Corruption and Dissolution belonged to the Adjuncts of Bodies , and consisted in putting off one form , and putting on another ; as for instance , when Water is turned into Air by Rarefaction , and Air turned into Water by Condensation ; when Bodies also are reduced into Earth , or Ashes ; or , when the moisture and vigour of the Earth is changed into the substance of various sorts of Plants , which grow . out of it , and are nourished by it . For this is the true notion of Corruption . So then we cannot any way suppose that to be liable unto Corruption , which is neither a Body , nor needs a Body for its subsistence , but is wholly diverse and separated from all Bodily things . Now , when he was thus well assured , § 59 that his Essence truly so called [ viz. his Soul ] was incorruptible , he desired to know what would be the condition thereof , when it left the Body , and was separated therefrom . Upon which consideration it appeared to him , that it took not its farewell of the Body untill it became an instrument wholly unfit for its use . So then , as he weighed in his mind all his apprehensive faculties , he saw that every one of them apprehended its Object , sometimes potentially , and sometimes actually ; as when the Eye winketh , or turns it self away from the visible Object , it is potentially apprehensive ; that is , though it do not actually apprehend it at present , yet it is able to apprehend it , and can do it for the time to come ; but when the Eye openeth it self , and turns to the visible Object , it is actually apprehensive , that is , it apprehends it at present . And the same is true of all the other Faculties . Moreover , he saw that if any of these Faculties never actually apprehended its proper Object , yet as long as it is potentially apprehensive , and no more , it hath no inclination to apprehend any particular Object , because as yet it hath no knowledge thereof , as it is seen in him who is born blind . But if at any time before it hath actually apprehended its Object , and becomes afterward potentially only apprehensive , as long as it so continues , it is inclinable to apprehend its Object actually , because it hath been already acquainted with it , is attent upon it , and hath a propension towards it ; as when one who hath before enjoyed his Sight , afterwards becomes blind . For such an one doth not cease to long after visible Objects ; and by how much that which hath been thereby apprehended , and is still apprehensible , is more Perfect , Bright , and Beautiful , his desire thereof will be still the greater , and his grief the greater for the want of enjoying it , arising from that desire . Hence it is , that his grief who is deprived of that Sight which he once had , must needs be greater than his who is deprived of his Smelling , because those things which the Sight apprehends , are more Perfect and Beautiful , than those things which the Smelling apprehends . So then , if we can find out any thing which hath an unlimited Perfection , and which hath no bounds set to its Beautifulness , Comeliness and Brightness , but far exceeds them all , insomuch that there is no Perfection , Beauty , Brightness , or Comeliness , which doth not proceed and flow from it , he who is deprived of the apprehension thereof , after he hath once known it , must doubtless be afflicted with an unexpressible grief , as long as he remains destitute of it . As on the contrary , whosoever hath it always present to him , and fixeth his mind continually on it , must needs be made partaker of an uninterrupted Pleasure and perpetual Felicity , with the possession of an infinite Joy and Gladness . Now , it had been already made § 60 evident to him , that all the Attributes , and kinds of Perfection , as they belonged unto , so ought of right to be given unto that Being which is necessarily , and of it self existent ; and that the same Being was wholly free , and separated from all kinds of defect , and whatsoever had any relation thereto . He was certain withal , that the faculty whereby he came to the apprehension of this self existent Being , was somewhat not like unto Bodies , and such as was not corrupted together with them . And hence it was apparent to him , that the Person who was endued with that faculty , which was meet and proper for such an apprehension , when he put off the Body at the time of his Death , was either , first such an one , who whilst he lived in the Body , and made use of its service , never knew this necessarily existent Being , nor had any society with him , nor had heard any thing of him ; and that such a Man when he departed out of the Body , was neither conjoyned to that Being , nor was any way afflicted with the desire of enjoying it , whilst it was absent ; ( for he well knew that all the bodily faculties ceased to work when the Body dies , neither desire their proper Objects , nor have any inclination towards them , nor are in any trouble or pain for their absence ; which is the state and condition of all Brutes , whatsoever shape or form they be of ) or Secondly , such an one , who whilst he continued in the Body , and made use of it , knew this self-existent Being , of how excellent Perfection , Greatness , Dominion , and Power it was , but that he turned himself from it , and followed the vain fancies , and vitious affections of his own mind , until at length death seized upon him , whilst he was in this state ; so that he then came to be deprived of that Vision , yet so as to be afflicted with a longing after it , and thereupon tormented with a most tedious pain , and unspeakable grief ; whether he be to be freed therefrom after a long and wearisome suffering , and so come to that vision which he before desired ; or , everlastingly to abide in the same Torments , according as he was fitted and disposed for either of these two , whilst he lived , and continued in the Body : or lastly , were such an one , who well knew this necessarily existent Being before he put off his Body , and with his utmost power applied himself thereto , and had all his thoughts continually bent and fixed upon his Glory , Beauty , and Brightness , nor ever turned away from him , until he was seized upon by death , whilst he continued in this state of contemplating him , and liaving the Eye of his mind fixed upon him . Now as for this Man , it appeared unto him , that when he took his leave of the Body , he abode in perpetual Pleasure , and constant Felicity , Joy , and Gladness , by reason of the uninterrupted vision of that self existent Being , and the entire freedom thereof from all impurity and mixture ; and that all those sensible Objects would be then removed from him , upon which all his bodily faculties had been formerly intent and busied about ; and which indeed , in regard of his present blessed State , were no better than afflictive Evils , Impediments and Torments . Thus when he came to be assured , § 61 that the Perfection of his own Being , and the true pleasure thereof , consisted in the vision of that necessarily existent Being , namely , in the actual and continued vision thereof , without intermission , or end , so that he ought not to turn away from it , no not during the twinkling of an Eye ; that so Death may seize upon him whilst he is in this state of actual Vision , by which means his joy would be still continued , without the interruption of any grief to molest or disturb it ; ( which was the same that Al-Jonaid , that eminent Doctor and Prince of the Suphii , pointed to , when he was now ready to die , saying to his friends about him , This is the time , when Men should begin to say , God is the most great , and which minds us to be most attentive unto our Prayers . ) Then he began to consider in his mind , how this actual Vision might be continued , so that he might not at any time , or by any means , be diverted from it . And for a little while he fixed his thoughts on this divine Object . But he could not persist long in this Contemplation , before some sensible Object offer'd it self to his sight , or the voice of some living Creature pierced his Ears , or some extravagant fancy interposed it self , or some Pain in one of his Limbs seized upon him , or that either Hunger or Thirst afflicted him , Cold or Heat discomposed him , or he had need to rise for the easing Nature of her Excrementitious Burdens : So that his meditations were ever and anon interrupted , and he himself was forced to retire from the enjoyment of that state of mind , wherein he was so exceedingly delighted , and so fully satisfied ; forasmuch as he could not but very hardly , and after a difficult strugling with himself , return to that state of Vision , wherein he was before ingaged . Whereupon he feared , lest being prevented by suddain Death , whilst he was in that state of Aversion , he should fall unawares into Eternal Misery , and the grief of being everlastingly separated from the Beatifical sight of that Object , wherein he solely delighted . Whenas therefore he was thus afflicted § 62 with the consideration of his present State , nor was able to find out any remedy for it , he began to examine and consider in his mind all sorts of brute Creatures , to take notice of all their Actions , and what they imployed themselves about ; if so be he could perceive that any of them had any knowledge of this supream and self-existent Being , and made shew of any inclination , or tendency thereto , that so he might learn of them what was the true cause and means of that happiness which he sought after . But he soon perceived , that they were imployed in getting their food , and in satisfying their desires of Meat , Drink , and propagating their Kind ; that they betook themselves to the shade in hot scorching Weather , and took care to keep themselves warm in the cold of Winter , and the Night season ; and that they diligently applyed themselves to these imployments both Night and Day , until the very time of their Death , and departure out of this Life . Neither saw he any one of them which diverted its course of living from this ordinary way , or was at any time solicitous in the pursuit of any other design . Whence it clearly appeared to him , that these brute Creatures understood not any thing of the supream Being , nor were affected with any desire of him , nor were in the way , or in any manner of capacity , of obtaining the knowledge of him ; but that on the contrary , they all tended to nothing , or to a state near of kin thereunto . And whenas he had concluded thus far concerning brute Animals , he quickly saw that it was more rational to judge the same of Plants and Vegetables , which had but few of those sensible apprehensions or operations that brute Animals had . For seeing those Creatures , which were of a more perfect apprehension , could not arrive to this knowledge , much less could they obtain it , whose faculties were less perfect ; when he saw withall , that all the operations of Plants extended not beyond nourishment , and the propagation of kind . After this , he considered with himself § 63 the Stars , and the Spheres of Heaven , and observed that they all moved in a set constant Order , and were all carried about in a regular Course . He saw also that they were bright and shining Bodies , and far from being subject to any alteration , or corruption . Whereupon he strongly guessed that besides their Bodies they had Essences or Forms which knew the necessarily existent Being ; and that these intelligent Forms or Essences were like unto his , and so neither Bodies , nor inherent in Bodies . For how should these heavenly Bodies want such forms or Essences as are free from any bodily mixture , whenas he had the like , who notwithstanding was so weak and frail , and stood in need of so many sensible and bodily things to maintain his life ? For seeing he who was ranked in the number of corruptible Bodies , yet notwithstanding all his defects , was not thereby hindred from having such an Essence within him as was incorporeal and incorruptible ; much more then concluded he the same of the heavenly Bodies , and thereby assured himself that they knew that necessarily existent Being , and enjoyed a perpetual Vision thereof , because there ▪ was no obstacle found in , or about them , arising from sensible Objects , which could hinder them from the continual enjoyment of this Vision , as they ever and anon interrupted him . Then he began to consult with § 64 himself , wherefore he alone among all the sorts of living Creatures should be endued with that Essence or form , whereby he was made to resemble the heavenly Bodies . For it had been manifestly made appear to him before , what was the nature and condition of the Elements , and that some of them were changed into others ; that whatsoever was found upon the surface of the Earth , did in no wise continue in the same form , but that Generation and Corruption perpetually succeeded each other ; as also , that most of these Bodies were mixt , and compounded of contrary ingredients , and therefore tended to Corruption ; that there was nothing to be found amongst them which was absolutely pure ; but that which was nearest to Purity and Simplicity , and farthest removed from mixture among these earthly Bodies , was also farthest removed from Corruption , as the Body of the Gold , and of the Hyacinth . But as for the heavenly Bodies , they were Simple and Pure , and for that cause farther distant from Corruption ; so that they were not liable to any succession of Forms . Here also it appeared to him , that as to the Bodies which are found in this lower World , and are subject to Generation and Corruption , some of them were such whose Essence consisted of one Form alone , superadded to their Corporeity , as the four Elements ; others , whose Essential State , or Nature , consisted of more than one , as Plants and Animals . It appeared also to him , that the nature of those Bodies which consisted of fewer forms , had fewer operations , and were farther distant from Life ; and that if there were any Body to be found which was destitute of a Form , it had no Capacity of obtaining Life , or exercising vital actions , but was in a state like to privation , or nothing ; but that the Body , whose Essential subsistence consisted of more Forms , withal exercised more Actions , and had a more easie and ready entrance to the state of Life ; and if the Form were so disposed , that there was no way of separating it from the matter whereto it properly belonged , then was the Life thereof very manifest , firm , and vigorous ; but on the contrary , whatsoever Body was wholly destitute of a Form , was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or matter , having no Life at all in it ; so that it was near of kin to nothing . Furthermore , he saw that the Bodies which subsisted in one Form , were the four Elements , which had the first and lowest degree of Existence in this lower World , which is subject to Generation and Corruption ; and that all other Bodies , which had more Forms , were compounded of these ; but that these Elements had a very weak kind of Life , or Principle of Action , seeing they were moved but one kind of way , and every one of them had some contrary which manifestly opposed it , resisting it in that whereunto its Nature tended , and endeavouring to deprive it of its Form ; so that both its Existence , and its Life must needs be very infirm ; but that Plants had a stronger Life ; and Animals , a Life more manifest than the Plants . The reason whereof is , because if there be found any Body among the compound ones , wherein the Nature of any one of the Elements prevails above the rest , That , as far as it is able , will conquer the Nature of the other Elements , and make void their Activity , so that the whole compound will lie under the Power of the prevailing Element ; whence it will follow , that such a Compound will be in a capacity to exercise but a very small Portion of Life , according as that domineering Element is disposed to exercise it . But if among these Compounds § 65 there be any found , wherein the Nature of one Element doth not prevail above the rest , then all the Parts thereof will be of an equal Temper , and alike Vigour ; so that no one of them will repress the Operation , or abate the Force of the other , any more than its own Force is abated by it ; so that they work upon each other with a like Strength and Activity , the operation of one Element not being any way more observable than the operation of another , nor any one prevailing above the other ; in which respect it is far from being like any single Element , but appears as if there were nothing contrary to its Form , whereby it becomes very apt for , and capable of receiving Life . And by how much the greater this Equality of Temper is , and by how much the more perfect , and farther distant from inclining to any one Extream , by so much farther is it distant from having any contrary to it , and its Life is the more perfect . Seeing then that the Animal Spirit , the Seat whereof is the Heart , is of a most equal Temper ( for it is more pure and subtil than Earth and Water , as it is more gross and thick than Fire and Air ) so that it obtains the nature of such a Mean , as is contrary to none of the Elements , in any evident kind of Contrariety , by this means it is disposed to become that Form which constitutes an Animal . From whence he saw this would follow , that the most equal in Temper amongst the Animal Spirits was disposed to exercise the most perfect Life in this inferiour World , which is subject to Generation and Corruption ; and that we may well-nigh affirm of such a Spirit that there is nothing contrary to its Form ; and that upon this Account , it resembles those Heavenly Bodies which in like manner have nothing contrary unto theirs ; and that therefore it becomes the Spirit of that living Creature , which hath the most perfect Life , because it is indeed placed in the middle of the Elements , not being at all moved either upward or downward . And if it could be placed in the midst of that space which lies between the Center , and the highest place whereto the Fire reacheth , and that no Corruption at all seized on it , it would fix it self there , nor would have any propension to move either upward or downward ; but if it should be locally moved , it would move in a Round , as the heavenly Bodies are moved ; and if it were moved in its place , it would be moved about its own Center , and be of a Spherical Figure , seeing it could not be otherwise , and therefore would become very like to the heavenly Bodies . And when he considered the Properties § 66 of Animals , nor could see any amongst them , concerning which he could in the least suspect that it had any knowledge of this necessarily existent Being ; but on the other side well knew , that as for his own Form or Essence , it had the knowledge of it ; He thence concluded , that he was a living Creature endued with a Spirit of an equal Temperature , like unto the heavenly Bodies . It was evident also to him , that he was of a diverse kind from all other sorts of Animals , created to another end , and destined to the obtaining of some great Perfection and Happiness , whereunto no other Animal was appointed . And it was enough to shew the nobleness of his Nature and Condition , that the most vile part of him , viz. the bodily one , was most like of all to the heavenly Substances , which are removed from this lower World , ( that is liable to Generation and Corruption ) and free from all Accidents which relate to Deficiency , Change , and Alteration : and that the best part of him was that thing whereby he knew the necessarily existent Being ; that also his intelligent Form was somewhat Heroical and Divine , such as was not changeable , nor liable unto corruption ; such as nothing was to be attributed unto , that properly belonged unto Bodies ; such a thing , lastly , as could not be apprehended by any of the Senses , nor by the Imagination ; and the knowledge thereof could not be obtained by any other Instrument , but by its own Faculty alone . So that it was all in one , namely , the Essence of Man , or thing which knew , the thing known , and the Knowledge it self . Neither was there any diversity in any of these , seeing that Diversity and Separation are the Attributes and Adjuncts of Bodies , whereas here there was neither any Body , nor any Attribute of a Body , nor any thing adherent or belonging to it . And whenas the way now manifestly § 67 appeared , whereby it was proper and peculiar to him , among all the rest of Animals , to be made like unto the heavenly Bodies , he saw that it was a Duty necessarily incumbent on him to resemble them , to imitate their Actions , and endeavour to his utmost , that he might become like unto them . He discerned also by the vertue of that more noble Part of his , whereby he knew the necessarily existent Being , that there was in him a certain Resemblance thereof , inasmuch as he was separated from all that belonged unto Bodies , in like manner as that Being was separated . Withall he saw , that it was his Duty to labour by all manner of means , how he might obtain the Properties of that Being , put on and wear his Qualities , and imitate his Actions ; to be diligent also and careful in promoting his Will , to commit all his Affairs unto him , and heartily to acquiesce in all those Decrees of his , which concerned him , either from without , or within ; so that he rejoyced , and pleased himself in him , although he should afflict his Body with Pain , and do him harm ; yea , though he should altogether destroy his Body and kill him . He saw also that he resembled the § 68 other kinds of Animals in his meanest and vilest Part , which he had from this lower World , subject to Generation and Corruption ; viz. this dark , dull , and gross Body , which necessarily required of him , for its maintenance and preservation , several sorts of sensible things , such as meat , Drink , and Clothing , besides propagation of Kind , which he observed in the brute Animals , as necessary for the continuing of each Species , by supplying the Mortality of Individuals . Withall he saw , that his Body was not made him for nothing , nor conjoyned to his better Part for no good End or Purpose ; and that therefore it behoved him to take care of it , and have a due regard of its preservation ; which care he could not shew , and make good as he ought , but by performing such Actions which were correspondent to the Actions of other Animals . Now , the Actions which seemed necessary for him to perform , had a threefold Respect ; being either such , whereby he resembled , and acted alike to the brute Animals ; or such , wherein he resembled the heavenly Bodies ; or such , wherein he resembled the necessarily existent Being . The first sort of Actions were necessary for him in regard of his dark , vile , and gross Body , consisting of distinct Members , endued with several Faculties , and acted with diverse kinds of Motion . The second Resemblance was necessary for him in regard of the Animal Spirit , the Seat whereof was his Heart , which was the prime Part of the whole Body , and the Fountain whence all its Faculties , and their Operations issued . Lastly , his third Resemblance was necessary for him , as he was himself , that is , as he was that Being , whereby he knew the necessarily existent Being . And before this , he was well assured , that his Felicity , and freedom from Misery , consisted in the perpetual Vision of that necessarily existent Being , whereby he should be placed , and continued in that state , wherein he might not divert the Eye of his Mind from beholding him , no not for a Moment . Then he considered those ways and § 69 means , whereby he might acquire the continuation of this Vision ; in contemplating whereof he at length determined , that it was necessary for him to exercise himself in the foremention'd three kinds of Resemblance . And as to the first of them , he saw that he could not get from thence any thing pertaining to this Vision , but that it rather withdrew his Thoughts another way , and hindred him ; seeing it was conversant altogether in sensible things , all which were a kind of Vail , which interposed it self between him and this Vision . Notwithstanding he saw , that he had need of this Resemblance to preserve his Animal Spirit , whereby the second Resemblance , which he had with the heavenly Bodies , was acquired ; and that in this regard he had need of it , although it was not wholly void of Hurt and Damage . But as to the second Conformity , he saw indeed , that an ample Portiou of that continued Vision was thereby acquired , but such a Vision withall as had some mixture in it , seeing that whosoever contemplates the Vision after this manner , together with it contemplates his own Essence , and casts a look upon it , as shall be shewn hereafter . But then , as for the third Conformity , he saw that an entire Vision of the self-existent Being was thereby acquired , and such a sincere Attention thereto , as had no way any Respect to any other Object , but that alone ; so that whosoever thus contemplated it , was wholly abstracted even from his own Essence , which then quite vanished out of his Sight , and became as nothing ; as all other Beings in like manner , whether more or fewer , except the Essence of the one , true , necessarily Existent , great , high , and powerful Being . Now when he was thus manifestly § 70 assured , that the Summ and Perfection of his Desires consisted in this third Conformity ; and that this could not be acquired but after the exercise of , and long applying of himself to the second Conformity ; and that he could not continue in applying himself thereto , but by a precedent attending of the first Conformity , ( which , although it was necessary , yet he knew was an Impediment in it self , though an Help by Accident ) he so restrained his Mind , and bridled his Appetite , that he allowed it no part of that first Conformity , but such as Necessity required ; and that was such a Proportion , as less than it could not suffice to the Conservation of his Animal Spirit . He saw also , that there were two things necessarily required to the Conservation of this Spirit ; the one , to continue it within the Body , and make a constant supply of that Nourishment which continually wasted ; the other , to preserve it from without , and to repell the various kinds of Adversaries , which were still at hand to hurt and indamage it , as Cold , Heat , Rain , the scorching of the Sun , harmful Beasts , and the like . He saw also , that if he took of that which was necessary unadvisedly , and at adventure , it might so happen that he fell into excess , by taking more of it than was expedient for him ; and so , by his rash endeavour after Self-preservation , might before he was well aware , prejudice his Health . He conceived therefore that he should act most advisedly , if he set such Bounds to himself , as he would not in any wise transgress ; and certain Measures , which he would not exceed . And it appeared very clearly to him , that he ought to set this Rule to himself concerning the kinds of Meat which he was to feed on , both in regard of their Quality and Quantity , and the set times of feeding on them . And first of all , he considered the § 71 several kinds of those Meats which he used to feed upon , and found that there were three sorts of them , viz. either Plants that were not full ripe , nor had yet attained to their highest perfection ; such as were the several kinds of new-sprung green Herbs , and fit for Food : or the Fruits of such Plants which were grown to perfection , and ripe , and had brought forth their Seed , whence others of the same kind might be produced : and such were the kinds of Fruits that were newly gathered , and dry : or some Animal that was fit for Food , whether living on Land , or in the Sea. Now , he was well assured within himself , that all these Creatures were made by the necessarily existent Being , in drawing near to which he saw that his Felicity consisted , and to whom therefore he desired to be made like . He was certain too , that his feeding on these Creatures did hinder them from attaining their Perfection , and interposed it self between them , and that end which they naturally aimed at , and endeavoured to obtain ; in doing whereof he should by that means oppose himself to , and resist the Work and Design of the supream Agent ; which Opposition would be contrary to that nearness and Conformity thereto , which he so earnestly sought after . He thought therefore that it would be best for him , in case it were possible , to abstain wholly from all manner of Food . But seeing this could not be done , and that he saw that a total abstinence from Food manifestly tended to the destruction of his Body , which would be a greater Repugnancy to his Creator than the Former , seeing he was a nobler Creature than any or all of those , whose destruction was the Cause of preserving his Life , he judged it best of two Evils to choose the least , and to allow himself the lesser of the two Repugnancies . It seemed good therefore to him , in § 72 case other Food was not to be had , to take of the forementioned Creatures whatsoever came to his hand , in that proportion which he should afterwards find to agree best with him . But if all sorts of Meat were at hand to use , he judged that it then behoved him to deliberate with himself , and to make choice of that amongst them , by the taking whereof there would arise the least Opposition to the Work of the Creator ; such as was the Pulp , or soft inward part of such Fruits as had attained to their full Maturity ; and whose Seeds were in them , apt and ready to produce the like ; yet so , as he took care to preserve those Seeds , so that he neither ate them , nor marred them , nor cast them away into such places , which were unfit for them to spring up and grow in , such as smooth and hard Stones , salt Earth , and the like . But if he could not meet with such Fruits as had a Pulp fit for Nourishment , as Apples , Pears , Plums , and the like , then he would take his Food out of such Fruits which had nothing in them fit for Nourishment besides the Seed it self , such as Walnuts and Chesnuts were ; or of such Herbs , as had not yet attained to their full Ripeness ; yet so , that of both kinds he took those only to feed on , whereof there was the greater plenty , and which had a Faculty to produce others of the like kind . Withall , he took care , neither to pluck them up by the Roots , nor to destroy their Seeds . But in case these also were wanting , then he thought fit to take his Food of the brute Animals , or of their Eggs : yet so , that he took his Food of those which were most in number , that so he might not wholly destroy any one Kind of them . These were the Rules which he set § 73 to himself , and thought fit to observe , concerning the kinds of Food . But for the quantity , he saw that was to be observed which sufficed to satisfie his Hunger , so that he ought not to exceed that proportion . And for the distance to be observed between his Meals , he judged it best , that when he had taken so much Food as at present sufficed him , he should abide contented therewith , nor seek after any more , until he found some disability in himself , which hindred him from exercising any one of those Actions that belonged to the second Conformity ; those namely , which I shall by and by mention . But as for those things , which necessity required of him towards the conservation of his Animal Spirit , in regard of defending it from external Injuries , he found no great difficulty therein , seeing he was well clothed with Skins , and had a convenient place to Lodge in , which was shelter enough for him , and guarded him sufficiently from all harms that might betide him from without . These therefore he thought enough for him , and judged it superfluous to take any farther care about them . Then , as to his Diet , he observed those Rules which he had prescribed to himself , namely those which we even now set down . After this , he applied himself to § 74 the second Operation , which consisted in a conformity to the heavenly Bodies , by imitating and resembling of them , and expressing their proper qualities in himself . Now when he had run over all their Attributes in his mind , they seemed unto him to be comprehended under these three kinds ; whereof the first belonged to them in relation to the inferiour Bodies , which are placed in this earthly World , which is liable to Generation , and Corruption , viz. such as Heat , which they imparted to them of their own Nature ( as Cold by accident ) Light , Rarefaction and Condensation , together with other effects which they work in them , whereby they are qualified and disposed for the receiving into themselves the influences of those spiritual forms from the supream Cause the necessarily existent Agent . The second kind of Attributes were such , as agreed to them in regard of their own Nature , as it is considered in it self ; as that they were clear , bright , and lightsome Bodies , pure , and far removed from all feculent matter , and whatsoever kinds of Impurity . Also , that they were moved circularly , some of them about their own Center , and some about the Centers of other Planets . The third kind of Attributes was that , which they had in relation to the necessarily existent Being ; as that they always beheld him , nor at any time turned away their Eye from him ; that they were also imploied in that which he appointed them to do , and performed his will with a most ready , constant , and exact Obedience ; neither were ever moved but according to his Will , and by his Power . He therefore endeavoured with all his might to resemble and imitate them in every one of these three kinds . As to the first kind of Conformity , § 75 he judged that his imitation of them consisted in this , viz. That he were so disposed and affected , as to see no brute Animal or Plant , which wanted any thing , or which suffered any hurt or loss , or was molested with any impediment , which he was able to remove from it , but he should remove it ; and that when he chanced to see any Plant which was deprived of the benefit of the Sun , through the interposal of another Body , or whereto some harmful weed stuck close , or was dry , and withering , and even ready to Die , he should remove that which so interposed it self , if it could be removed , and separate that hurtful weed from it , which hindred its Growth and Thriving ; yet in such a way , as not to hurt that which hurt that other . He thought it also behoved him , to water that Plant which he found dry and thirsty , as far as it lay in his power . And when he chanced to see any brute Animal which some wild Beast pursued , or was intangled in a Snare , or molested with any Thorn or Brier that laid hold on it , or stuck to it , or had some hurtful thing fallen into its Eyes or Ears , or which was afflicted with Hunger or Thirst , he indeavoured to his utmost power to remove all such Evils from them , and to give them Meat and Drink . Also , when he saw any water , which conveniently flowed for affording Moisture to any Plant , or Drink to any brute Animal , in case he observed any impediment which interrupted its free Course , whether it were some Stone which chanced to fall thereinto , or whatsoever other thing brought down by the Stream , he took care to remove it out of the way . Neither ceased he to go on still in this kind of Conformity , until that he had therein attained to the very height of perfection . As to the second kind of Conformity , § 76 in his Assimilation , to the heavenly Bodies , it consisted in this , that he preserved himself in a constant cleanliness , by removing all manner of impurity and filth from his Body ; and to that end , washing his Body oftentimes with Water , and keeping clean his Teeth and Nails , as also the more hidden and secret Parts of his Body , as far as lay in him , by sweetning them with Odours , and by oft making clean his Garments , and perfuming them , until he had made his Body throughout , and the Garments which he wore , most gay , neat , and trim , indued with Beauty and Brightness , Cleanliness and sweetness . Moreover , in imitation of these Bodies , he used himself to several kinds of circular motion , sometimes compassing the Island wherein he lived , walking about the Sea-shore , and going round the utmost Bounds thereof ; otherwhiles , going round his House , or whirling about a Stone many times together whilst he walked , or ran , and sometimes turning himself round , till he became giddy . Lastly , As to the third kind of § 77 Attributes , his likeness to them consisted in fixing his thoughts upon the necessarily existent Being ; and to this end , removing from himself all impediments arising from the Objects of Sense , by shutting his Eyes , and stopping his Ears , restraining himself with all his might from following the giddy motions of his Fancy , and doing his utmost endeavour to think upon nothing but the same supereminent and self-existent Being , nor admitting any other thing together with him , to become the Object of his Contemplation . And that he might the better promote his study therein , he used to turn himself round , and put himself often upon this motion ; which whensoever he did swiftlier than ordinary , all sensible Objects presently vanished ; his Fancy , and the other Faculties , which he had necessary use of as corporeal Instruments , waxed feeble and lifeless ; and on the other side , the operation of his Form ( that is , his rational Soul ) which depended not on the Body , grew strong and vigorous ; insomuch that sometimes his Meditation was pure and free from any bodily mixture , so that he could thereby apprehend the necessarily existent Being . But then his bodily Faculties , not long after returning to their former actings , interrupted this state of his , and brought him back to the lowest degree , so that he returned to his former condition . But if any weakness or indisposition of Body , which diverted him from his intended Course , seized on him at any time , he took some kind of meat according to the forementioned Laws which he had prescribed to himself , and afterwards returned to that state wherein he was assimulated to the heavenly Bodies , in the three kinds which I have before spoken of . And hereto he continued very attent for a while , and opposed himself to the bodily Faculties , whilst they also on the contrary opposed him , thus mutually strugling with each other . And at such times as he got the better of them , he kept his thoughts pure from mixture , so that there appeared to him somewhat of the state of those who had attained to the third Assimilation . Then he began to make enquiry into § 78 this third Assimilation , and endeavoured to understand it by weighing in his Mind the Attributes of the necessarily existent Being . Now , it had appeared very manifestly to him , in the time of his Theoretical speculation , before he set himself to the practical Part , that these Attributes were of a double sort , viz. Affirmative , and Negative ; Affirmative , as Knowledge , Power , and Wisdom ; Negative , in being free , and separate from any thing of Corporeity , and from those things which are confequent thereto , and depend thereon , at whatsoever distance it be . Yea , even in the Affirmative Attributes , he thought that the same immunity was requisite , so that none of the Corporeal Attributes could agree to them , of which number Multiplicity was one ; and that therefore the Essence of the supream Being was not multiplied by these Affirmative Attributes , but that all of them returned to , and met in one Notion , viz. the Truth of the Essence it self . Whereupon , he set and addressed himself to consider , how he might become like the supream Being in both these kinds of Attributes . As for the Affirmative ones , whereas he knew that they all returned to , and were the same with the Truth of the Essence it self , and had in them no multiplicity at all ; ( seeing that multiplicity belongs to the Corporeal Attributes ) and whereas he knew that the knowledge of his own Essence was not a Notion superadded to his Essence , but that his very Essence it self was the knowledge of his Essence , and that his knowledge of his own Essence was his very Essence ; it appeared very plainly to him , that although he himself was not able to know his own Essence , yet that knowledge , whereby he was to know it , would not be a Notion superadded thereunto , but the very same with it . Moreover , it seemed to him , that his Assimilation to the supream Being in any affirmative Attribute consisted in this , that he knew him alone , admitting nothing together with him of the Corporeal Attributes into his mind . So then he had his mind attentive upon this Object . But as to the Negative Attributes , § 79 he saw that they all tended to , and agreed in this , that they denoted a separation from Bodily things . He began therefore to cast off , and remove from his Essence all such Attributes as related to Corporeity ; and even already he had cast off many of them by his former Discipline , whereby he indeavoured to assimilate himself unto the heavenly Bodies . Yet many Relicks of them still remained behind , as his circular motion , ( motion being one of the most proper Attributes of Bodies ) as also the care that he took of brute Animals and Plants , with his Commiseration of them , and his studious diligence to remove all such things from them , as any way prejudiced or indamaged them . For he well saw , that all these belonged to Corporeal Attributes , because he had neither at first taken notice of them , but by means of a bodily Faculty , nor actually applied himself to those helps and assistances , but by the like faculties . Wherefore he attempted to remove all these things out of his way , seeing they were all such as did not conduce to the acquiring of that state of mind which he sought after . Neither did he cease to go on in this search and attempt , till he had conquer'd himself so far , as to sit mute and solitary in the Bottom of his Cave , with his Head bent down , and his Eyes fixed on the ground , thus alienating himself from all sensible things , and corporeal faculties ; his Mind and thoughts being wholly intent on that one necessarily existent Being , without admitting any other Object of Contemplation ▪ together with him . And when ever it hapned , that any other Object presented it self to his Fancy , he repel'd it thence with his utmost force , and straightway rejected it . Withal , he so long exercised himself in this Study , and constantly persisted to go on therewith , that sometimes many days passed over him wherein he took no Food , nor so much as moved out of his Place . Yea , whilst this earnest Study wholly possest him , and took up all his thoughts , all Beings , besides his own , slipt out of his memory , and were altogether banished from his mind . But he found by experience , that § 80 his own Being was not excluded his thoughts , no not at such times when he was deeply immerst in the Contemplation of that first , true , and self-existent Being ; which not a little troubled him , seeing he well knew that this also was a kind of mixture in that simple Vision , and the admission of an extraneous Object in that Contemplation . He ceased not therefore to indeavour , that he might wholly vanish out of his own Sight , and so be wholly taken up with the Vision of that true Being , until he had perfectly attained it ; insomuch , that the Heavens and the Earth , and whatsoever is comprehended between them , all spiritual Forms , and corporeal Faculties , and all Faculties separated from matter , which are those Essences that have the knowledge of that self ▪ existent Being , were removed out of his Memory and Thoughts , together with his own Essence also amongst the rest ; so that all things seemed to vanish away , to be reduced to nothing , and to become like so many Atoms sever'd from each other , and scatter'd here and there , whilst nothing remained with him besides that Being , which is the only one , and the True one , and of a permanent Existence . And thus he spake in that saying of his , ( which is not a Notion superadded to his Essence ) [ To whom now belongs the Kingdom ? To the one , Almighty God ] Alc. c. Gapher . ] which words of his he understood , and heard his voice ; so that neither the ignorance of the Language , nor his own inability to speak , hindred him from understanding what he said . Wherefore he deeply immerst himself into this State , and saw that which neither Eye hath seen , nor Ear hath heard , neither ever yet entred into the heart of Man to conceive . Do not fix thy thoughts therefore § 81 too intentively upon the description of that thing , which is not conceiveable by the Heart of Man. For many of those things which are conceived by the Heart of Man are hard to express . How much more hard then is that , which we can find no way to conceive with our heart , as being not any thing of this World , nor contained within its Bounds ? Now by Heart I do not understand the bodily substance of the Heart , nor the Spirit which is in the Cavity thereof , but I understand thereby the Form of that Spirit , which by its faculties diffuseth it self in the Body of Man. For every one of these three is called by the name of the Heart . Now there is no way or means , whereby this thing may be conceived by any of these three , neither can we express any thing by words , which is not first conceived in the Heart . So then , whosoever desires me to set forth , and describe that State , asks that which is impossible to be done ; and is like unto him , who would taste painted Colours , as they are Colours , and desires that the Black be either sweet , or sowre . Yet notwithstanding this , we will not send thee away without some marks and signs of Discovery , whereby we may paint out at a distance that which he saw , by way of similitude , concerning the wonders of that Station , though not so far as to knock at the doors of the Truth ; seeing there is no way that lies open to the certain knowledge of what is to be seen in that Place , but by coming thither . Hear then with the Ears of thy Heart , and discern with the Eyes of thy Understanding , that which I shall now shew thee ; and it may be thou wilt find such a direction as may lead thee unto the right way ; so that thou observe the condition which I now ask of thee , that thou require not of me at present any farther explication , by interrogating of me Face to Face , than what I deliver to thee in these Papers . For the field of Discourse concerning it is of a narrow compass , and it is an hazardous Adventure to determine in words touching that thing , the Nature of which is not such that it can be exprest by words . I say then , that when he was abstracted , § 82 by having withdrawn himself in his Meditations , from his own Essence , and all other Essences together with it , so that he beheld nothing in Nature besides that one , living , and permanent Being ; and that after he had seen that which he saw , he returned to the beholding of other things diverse from it , and from one another ; when he came to himself again out of that State of his ( which was a kind of spiritual Drunkenness ) he conceived that he had no Essence , whereby he differ'd from the Essence of that True Being , the most high ; but that the True Nature of his Essence was the Essence of that true one , and that what he formerly thought to be his own Essence distinct from the Essence of that true one , was nothing else indeed but his Essence ; and that in this he resembled the light of the Sun which falls upon solid Bodies , and which we see to appear in them ; for although that be attributed to the Body wherein it so appears , and which thereupon is called a lightsome Body , yet in reality is nothing else but the light of the Sun ; for when that Body is removed out of the Sun , the light thereof is removed with it , and the light of the Sun alone remains , which is neither diminished by the presence of that Body whereon it shines , nor augmented by its absence when it is removed out of the light . But when it happens that the said Body is fitly disposed to receive the light of the Sun , it actually receiveth it ; and when it is removed out of the Sun , the Reception of the Suns light is removed too , and comes to nothing . Now this Opinion prevailed with § 83 him , because it seemed manifest to him , that the Essence ▪ of that True , Powerful , and Glorious Being was not any way multiplied , but that the knowledge of his Essence was the very same with his Essence ; from whence this seemed unto him necessarily to follow , that he must needs have the Essence of that whereof he had the knowledge . Seeing then , the knowledge of that Object was present with him , the Essence thereof must be so too ; for this Essence could not but be present to it self , so that the presence being the same with the Essence , it must needs be all one with the Essence of the Object so present . In like manner , all the Essences that are separated from matter , and which have the knowledge of that True Essence , though he had before looked on them as many , yet according to this Opinion of his seemed but one to him . And this misgrounded conceit had thoroughly and very deeply fixed it self in his Mind , unless God had pursued him with his mercy , and prevented his farther Progress therein by his gracious guidance ; by which means he knew at length , that this conceit arose within him from the Relicks of that obscurity which is natural to Bodies , and the Corruption which adheres to the Objects of Sense ; for many , and few , Unity and Multiplicity , the Collection of many into one , and their separation from each other , are in the number of Corporeal Attributes . But as for those separate Essences which have the knowledge of that Being , who is the True One , the Powerful , and the Glorious , seeing they are wholly separate from matter , it ought not to be said of them that they are either many , or one , because Multiplicity implies the distinction of some Essences from others , and Unity cannot be effected but by conjunction ; whereas nothing of all this can be understood but in compound Notions , which are mixt with Matter . Besides , the Explication of things relating to this Place and State is very streight and difficult ; because if one express that which belongs unto these separate Essences by the Term of Multitude , according to the use of our common Speech , it would seem to denote the Notion of Multiplicity in them , whereas they are free from it : and if one express that which belongs to them , by the Term of Separation , it would seem to signifie the Notion of Unity , which neither can agree to them . And now methinks I see one standing § 84 near , of the number of those Bat-mice , whose Eyes the Sun dazles , to move himself in the Chain of his Folly ; withall saying , Surely thou hast exceeded the Mean by this Subtilty of thine , in that thou hast far withdrawn thy self from the state and condition of all intelligent Men , and hast disdainfully cast away the way and means of understanding intelligible things ; seeing among those things which are determined and resolved on by the Understanding , this is one , that every thing in Nature is either one , or manifold . But let not such an one make too much haste , let him also abate somewhat of the harshness of his Censure , suspect his own Judgement , and weigh those things which are to be seen in this vile , despicable World , made up of sensible Objects , ( wherein himself also is contained ) after the same manner that Hai Eb'n Yockdan weighed and considered them , when contemplating them one kind of way , he saw them to be many in that kind of Multiplicity , which could not be comprehended nor contained within any bounds ; then again , considering them another way , he saw them all to be but one thing : so that he stood in doubt what to think , and was not able to determine either way . So it was with him , and so he thought , although this lower World , made up of the Objects of Sense , be the proper place of Multiplicity and Singularity , and that their true Nature is understood there , and that therein are found Separation and Union , severing into Parts and Distinction , Agreeableness , and Difference . What therefore should he , or any other , think of the Divine World , in or concerning which we cannot justly say , All , or Some , neither can we utter any thing concerning what belongs to it , whereto our Ears are accustomed . But contrariwise , we are apt to conjecture somewhat concerning it , otherwise than the Truth is ; forasmuch as it is such a World , which no one certainly knows besides him who hath seen it ; the true nature and state thereof being also such , as is not conceivable by any one , who hath not reached so far , and attained thereunto . But as for that which he saith , § 85 Thou hast transgressed the Bounds , and exceeded the natural Reach of intelligent Men , and rejected the usual means of apprehending an intelligible Object , we readily grant it him , and give him leave to go on in his own way , in the company of his intelligent Men. For that Intelligence which he , and other Men like to him , mean , and please themselves in , is that rational Faculty which contemplates the Singulars or Individuals among the Objects of Sense , and thence fetcheth out upon a diligent search , universal Notions ; and the intelligent Men , whom he means , are those , who use the same kind of Speculation ; whereas that kind of Speculation , whereof we speak , is above all these things . Wherefore let him stop his Ears against it , whosoever understands nothing beyond these sensible Objects , and the Universals collected from them ; and let him return to his own Company , to wit , the Society of those , who enquire after , and understand the visible things of this World , being very little , or not at all solicitous for the other . But if thou be one of the number of those , who are satisfied with this kind of Marks and Characters , whereby we describe that Divine World ; neither dost fasten any other Interpretation upon our words , than what is commonly put upon them [ or rather , neither fastnest that Interpretation upon our words , which is commonly put upon them ] then we will farther declare something to thee concerning that , which Hai Eb'n Yockdan saw in the place and state of those , who are capable of the Truth , whom we mention'd before . And it was this . After he had been wholly immerst § 86 in the Speculation of these Divine things , and altogether abstracted from other Objects , so that he truly comprehended these sublime ones , which he thus contemplated ; he saw that the Essence of the highest Sphere , beyond which there is no Body , was immaterial ; yet that it was not the Essence of that one and true Being , neither was it the Sphere it self , nor yet any thing diverse from them both ; but that it resembled the Image of the Sun , which appears in a smooth , well polisht Looking-Glass . For that is neither the Sun it self , nor the Looking-Glass , nor yet any thing distinct from them . Withall he saw , that such was the Perfection , Beauty , and Brightness of that separate Sphere , as was greater than could be exprest by the Tongue ; more subtle also , fine , and delicate than could be clothed , as was meet , with humane Words , composed of Articulate Breath , or Letters made up of black , inky Characters . He saw also , that this supream Sphere was placed and settled in the highest Degree of Delight and Joy , Exultation and Gladness , by reason of the Vision of that true and glorious Being . He saw also , that the Essence of § 87 the next Sphere to it , which is the Sphere of the fixed Stars , was immaterial , being neither the Essence of the one and true Being , nor of the supream separate Sphere , nor the Sphere it self , nor yet any thing diverse from them ; but that it was like the Image of the Sun which is seen in a Looking-Glass , upon which the Resemblance of the Sun is reflected from another Looking-Glass , which was set opposite to the Body of the Sun. withall he saw , that the Brightness , Beauty , and Delight , agreeing to the Essence of this Sphere , was like to that of the Supream . After the same manner also , he saw that the Essence of the next Sphere , which is the Sphere of Saturn , was separate from Matter , and that it was none of those Essences which he had before seen , nor yet somewhat diverse from them , but that it was like the Image of the Sun which appears in a Looking-Glass , upon which the Image of the Sun was reflected from another Looking-Glass , set opposite to the Body of the Sun. Withall he saw , that it had the same Brightness , and the same Delight , which that other Sphere of the fixed Stars had . And thus he went on , till he saw that every Sphere had its separate Essence free from all Matter ; such an one , as was not any of the foremention'd Essences , nor yet diverse from them , but like to the Image of the Sun reflected from one Looking-Glass to another , ranked in a set Order according to the placing of the Spheres . Moreover he saw , that every one of these Essences had that Beauty and Brightness , that Pleasure and Gladness , which neither Eye hath seen , nor Ear hath heard , and which never came into the Heart of Man to conceive ; until he came at length to this lower World , subject to Generation and Corruption , which comprehends all that , which is contained within the Sphere of the Moon . He saw also , that the Essence of § 88 this lower World was separate from Matter , and that it was none of those Essences which he had seen before , nor yet any thing diverse from them . He saw likewise that it had 70000 Faces , and every Face 70000 Mouths , and every Mouth 70000 Tongues , wherewith it praised the Essence of that one and true Being , hallowed , and uncessantly magnified it . Withall he saw , that this Essence which he supposed to have been liable to Multiplicity , although it were not liable thereto , yet had the like Perfection , and the like Pleasure , which he had seen before in the heavenly Spheres ; so that it resembled the Image of the Sun which appears in the trembling Water , and is reflected from the last and lowest of those Looking-Glasses , to which the Reflection came , according to the foremention'd Order , from the first Looking-Glass , which was set opposite to the Sun. Now after this he saw , that himself also had a separate Essence , which ( if it were possible that the foresaid Essence of 70000 Faces could be divided into Parts ) would be a Part of it ; and except this Essence had been produced a-new out of the state of Nothing , we might say were the very same with it ; and except it had been so made , that it properly belonged to his Body , and to it alone , as soon as it existed a-new , we might say that it had been hardly produced a-new . And in this Order he saw other Essences also , like unto his , which had necessarily been heretofore , then were dissolved , and afterward necessarily existed together with himself : and that they were so many as could not be numbred , if we might call them many ; yet that all of them were but one thing , if we might call them one . He saw also , that his own Essence , and those other , which were in the same Degree with himself , had infinite Beauty , Brightness , and Pleasure , such as neither Eye hath seen , nor Ear hath heard , nor ever entred into the Heart of Man ; such as they cannot describe who describe other things , and none can understand , but they who know it by having first attained to it . Moreover , he saw many Essences § 89 too , that were separate from Matter , which resembled rusty Looking-Glasses , cover'd over with Filth , which also turned their Backs upon , and had their Faces averted from those smooth and fairly polished Looking-Glasses , that had the Image of the Sun imprinted upon them . And he saw that these Essences had much filthiness adhering to them , and manifold Defects ; such , and so many , as he could not have conceived . He saw them also to be afflicted with infinite Pains and Griefs , which caused incessant Sighs and Groans ; to be compassed about with Torments , as those who lie in Bed are with Curtains ; to be scorched with the fiery Vail of Separation ; and to be cut asunder as it were with Saws , between the thrusting back , and drawing unto them , the punishments which they suffered . Here also he saw other Essences besides these , that were in Torments , which now appeared , and anon vanished away ; which were sometimes joyned together , and soon after parted asunder . But here he stopt himself ; and having § 90 well considered them in his Mind , he saw very great Terrours , and as great Troubles ; a Rabble of Folk very busie , and an earnest Imployment still going on ; a smoothing and levelling of such as were rough or overswollen , and a blowing up of those who were too low , and cast down ; a production of some , and a destruction of others . But after a very little while , his Senses returned to him again , and he awaked out of this State of Mind , as out of an Ecstasie ; and his Feet as it were insensibly sliding away out of this place , the sensible World appeared to him as before , and this divine World departed from him . For this , and that other , wherein we now live , are like two Wives belonging to one Husband , the one whereof if you seek to please , you will provoke the other unto Anger . Now if you chance to say , It seems by § 91 that which you have spoken concerning this Vision , that separate Essences , if they were in a Body of perpetual Duration , such as is incorruptible , as the Heavens are , they also would be of perpetual Existence ; but if they be placed in a Body , which daily decays , and makes on towards Death , ( such an one as belongs to us reasonable Creatures ) they also will be liable unto Corruption , vanish away , and be reduced to nothing , according to the Similitude you proposed of reflecting Looking-Glasses . For the Image so reflected hath no duration of itself , but what depends on the duration of the Looking-Glass ; so that whensoever the Looking-Glass is broken , or otherwise defaced , the Image is withall most certainly destroyed , and vanisheth out of sight . If any one thus object , I have this to reply : That you have soon forgot the Agreement made between us , and transgressed those Bounds that were fixed by mutual Consent . For did not I tell you before , that the Path which we tread in , in passing to the Explication of this Divine Subject , is here very strait and narrow ; and that the Words which we use on either side , to express our meaning by , occasion Men to think otherwise thereof than indeed it is ? So that the Opinion which thou holdest concerning this Matter , hath caused thee to pitch upon this Determination , that the thing whereto another is compared , and that which is compared with it , are in every Particular of the same Nature , and Condition ; whereas this ought not to be taken for granted , not so much as in any kind of our common Discourse ; much less in this place , where ▪ on we even now discoursed ; where the Sun and its Light , its Image and Representation , the Looking Glasses and reflected Figures of Bodies conspicuous in them are all such things as be not separated from Bodies , neither have any Subsistence but by them , and in them ; and therefore need them , as requisite to their Existence , and cease to be upon their being taken away . But as for the Divine Essences , and § 92 Heroick Spirits , they are all free from , and independent of Bodies , at a far distance from them , and separate from all that relates unto them . Neither is there any Connexion between them , or Dependence of these upon them : so that it is all one to them , whether the Bodies they possess and actuate , abide in the same place , or be removed from thence ; whether they exist , or perish : but their Connexion and Dependence is from the Essence of that one , true , necessarily existent Being , which is the first Being of all , their Principle also and Cause , which makes them to exist , gives them the Duration of their Being , and supplies them with the Continuation and Perpetuity thereof . Neither need they any Bodies to subsist in , but the Bodies need them to subsist by . For if it were possible that they should be taken away , their Bodies also would be taken away with them , seeing that these Essences are the Principles of those Bodies . In like manner , as if it could be supposed , that the Essence of the one , True , most High , and Holy One , and far removed from any Body [ There is no God , besides him ] might be taken away , all these Essences would be removed together with him , and their Bodies with them ; whereupon this whole sensible World would vanish away , neither would any part thereof remain , seeing all of them have a mutual Connexion with each other . Yet although this sensible World § 93 doth follow the Divine One , as the shadow does the Body ; and that the Divine World stands in no need of this , but is wholly freed from it , and independent of it ; notwithstanding , it is absurd to suppose , that it will or can be taken quite away , because it so follows the Divine World ; but the Corruption thereof consists in this , that it be changed , not utterly annihilated . [ And that precious Book spake of this , where this Notion happened to be mention'd concerning the moving of the Mountains , so that they became like Wooll , and Men like Fire flies ; also concerning the darkning of the Sun and Moon , and the breaking forth of the Seas in the day , when the Earth shall be changed into another form , and the Heavens likewise . ] Alc. c. Altacwir . &c. Akareah . ] And this is the summ of what at present I can relate unto thee , concerning that which Hai Eb'n Yockdan saw in that illustrious state of his ; neither ask of me , that I should any farther use more words to express it , for that is even impossible to be done . But that we may finish his History , § 94 God willing , I shall go farther on to add somewhat more . When he had returned to the sensible World , after this his Digression or Departure into the Divine One , he began to loath , and to be weary of this mortal Life here on Earth , and to be afflicted with a most eager and earnest desire after the life to come . Whereupon he indeavoured a return to that former place and state of speculation , that he might enjoy it in the same manner as he had done before . And he persisted in this studious endeavour of his , until he had attained it ; and that , with less labour than he had done formerly ; withal , this second time he continued longer in the same state , than he had done before . Then he returned again to this sensible World , and afterwards the third time betook himself to enter into his former Place and State of speculation , which he found somewhat easier to him , than it had been the first and second time ; and his abiding therein continued longer too than formerly . Neither did the way of attaining that noble State cease to be still more easie to him , and his continuance in it longer , until at length he had made a Progress so far in this way , upon his oft returning to it , that he thereunto attained as oft as he pleased , nor departed therefrom but when he pleased . Wherefore he kept constant to this Place and State of speculation , nor withdrew himself at any time from it , but when his Bodily necessities required it at his Hands ; which necessities he had restrained within such narrow Bounds , as narrower could hardly be found , or allowed unto him . And whilst he was thus exercised , he often wished that the Almighty and most glorious God would free and deliver him altogether from this Body of his , which detained him from entring into that Place , that so he might entirely and without intermission enjoy the pleasure thereof , and be freed of that pain and grief wherewith he was afflicted , as often as he was forced to avert his mind from that State , by attending on his Bodily necessities . Now , he continued in this State until he had passed the seventh Septenary of his Age , that is , till he was fifty years Old. And then it hapned that he obtained the society of Asal ; the Narrative of which meeting of theirs is that , which by Gods leave we shall now set down . They report , that there is an § 95 Island nigh unto that , wherein Hai Eb'n Yockdan was born , whither a certain Sect betook it self to dwell , of the number of those good and vertuous ones , which had some one of the ancient Prophets of pious memory for its Author . A Sect which exprest and made known all things , which had a real Existence in Nature , by similitudes aptly framed , and fitted to those things ; thus representing their Images to the fancy , and fixing their impressions in the minds of Men , as is commonly used in our vulgar Discourses . Neither ceased this Sect to spread it self , and prevail , and wax famous in that Island , till at length the King himself embraced it , and constrained others also to adhere unto it . Now , there were two Excellent § 96 Men born in this Island , and lovers of Goodness , ( the name of the one being Asal , and of the other , Salaman ) who meeting with this Sect , embraced it after the best and most perfectmanner , addressing themselves to observe all its precepts , and being continually conversant in the works thereby required ; and to this end , they entred into a League of Friendship with each other . Now , among other passages contained in the Law of that Sect , they sometimes made enquiry into those Words wherein it treats of the Description of the Most High , and most Glorious God , and of his Angels ; also , of the Resurrection , and of the Rewards and Punishments after the end of this Life . And whilst they were busied in these enquiries , Asal began to search farther into the inmost Natures of things , was more enclined to search into the mystical Senses of Words , and diligently imploied himself about interpreting them . But Salaman , his Friend and fellow-student , chiefly observed the outside , and visible surface of the Law , which appeared to him at first sight ; restrained himself more from interpretations , and abstained from all curious examining and speculation of things . Notwithstanding , both of them in the mean time , were very careful and diligent in performing all such outward Works as their Law enjoyned , in recalling themselves to the rule of Reason whereby to guide their Actions , and maintaining a constant fight , in contending against their unruly Passions , and inordinate Affections . But whereas there were contained § 97 in that Law certain Sayings , which seemed to exhort and incourage Men to affect solitude , and embrace a solitary Life , withal intimating that in such a kind of state Happiness and Salvation consisted ; and other Sayings which seemed to exhort Men unto civil Acquaintance and Fellowship , and applying themselves to enter into , and embrace humane Society : Asal addicted his mind to seek after solitude , and prefer'd those Sayings of his Law which tended thitherward , seeing that by nature he was much given to uncessant Contemplation , and to seek after the unfolding of things , and searching into the signification of Words ; for he had great hopes of attaining to his ends by this study , through the Advantages which a solitary Life afforded him . But Salaman , on the other side applied himself to humane Society , and mutual Commerce , chiefly valuing those Sayings of the Law which tended that way , because that by Nature he was inclined to a dread of Contemplation , and the more subtle examining of things ; and therefore loved humane Society , because it drove away evil Thoughts , and banished that diversity of Opinions , which intruded themselves into his Mind ; and withal withdrew him from hearkning to , or attending the motions and solicitations of evil Spirits . And the difference of their Opinions concerning this one thing waxed so great , that it caused them at length to take their leave of each other . Now Asal had heard of that Island , § 98 wherein we have related that Hai Eb'n Yockdan had his Breeding . He knew also the Fertility and conveniencies thereof , and the healthful temper of its Air ; so that it would afford him such a commodious retirement as he had in his wishes . He resolved therefore to go thither , and withdraw himself from humane Society for the remainder of his Life . So then , having gathered together all his Goods , with part thereof he hired a Ship to convey him into that Island , and distributed the rest unto the Poor ; and having taken his farewell of his friend Salaman , he committed himself unto the Sea. And the Mariners transporting him into the Island in a short space of time , as soon as they had set him on Shore , departed from him . Thus Asal abode in that Island , serving the Almighty and most Glorious God , magnifying him , and meditating upon his glorious Names , and noble Attributes . Neither was his Mind interrupted , or his Thoughts disturbed , whilst he was busied in these Meditations . But when he had any need of Food , he took of the Fruits of the Island , or of what he got by hunting , as much as satisfied his Hunger . And in this State he continued for a while , in the mean time enjoying the greatest pleasure imaginable , and the most entire Tranquillity of mind , arising from the Converse and Communication which he had with his Lord ; whereby he saw , through the daily experience he had of his Favours , and most pretious Gifts , and that he readily presented him with those things which he sought for , to wit , the necessaries of Life ; he saw , I say , that which confirmed the certainty of his Faith in him , and afforded him no small comfort . Now whilst he was thus exercised , § 99 Hai Eb'n Yockdan was wholly taken up with his high and heavenly speculations , neither came he forth of his Cell above once in a Week , to the end that he might get him some Food , which he could hap to meet with . And this was the reason , why Asal at his first coming into the Island , did not so soon light upon him , as otherwise he might . For as he walked round about the Shore , and compassed the utmost Bounds of the Island on every side , he neither saw any Man , nor could perceive the footsteps of any one ; from whence his joy was much increased and heightned , and his mind exceedingly pleased , in regard of his compassing that Design which he had set to himself , and so earnestly sought after , to wit , Solitariness and Retirement . But at last it fell out , that Hai § 100 Eb'n Yockdan coming forth of his Cell to get him some Food , at the same time wherein Asal also was come near the place , that each of them cast their eyes upon the other . Now as for Asal , he doubted not but that the Man he saw was one of those religious Persons , who had devoted themselves to solitude , and therefore had betook himself to that Island , that he might withdraw himself from humane Converse , as he in like manner had retired himself thither for the same end : he was afraid therefore , lest in case he met him , and made himself known unto him , he should disturb that state and condition of Life , wherein he saw him ingaged ; and by that means , become an Impediment to him in compassing his Hopes , and accomplishing his Desires . But as for Hai Eb'n Yockdan , he knew not what to make of that Sight ; for he soon perceived that he was like in Shape to none of those living Creatures which he had seen before . And whereas he saw him Clothed with a black Coat , made up of Hair and Wooll , which he took for a certain natural kind of Covering , he stood a long while wondering at it . Whereupon Asal turning his Back , fled from him , fearing lest he should divert him from attending that , wherein he was so intentively busied . But Hai Eb'n Yockdan followed him , out of an innate desire he had to know the truth of things . Yet when he saw that he ran away from him , as fast as possible he could , he stopt , and withdrew , and hid himself from him ; so that Asal thought he was returned , and gone far away from that place where he had seen him . Hereupon , he began to apply himself , as his Custom was , to his Prayers and Reading , to Invocation and Weeping , to Supplication and Complaints , until these Exercises had wholly averted him from minding any other thing . In the mean time , Hai Eb'n Yockdan § 101 by little and little drew near to him , Asal not at all perceiving it , until at length he came so nigh as to overhear his Reading , and the Praises which he uttered ; to take notice also of his humble Gesture , and the knocking of his Breast , whence he heard a voice to proceed which was very pleasing to him , consisting of Letters digested into Order , the like whereto he had never observed before in any kind of Animals . When he also took notice of the Form and Lineaments of his Body , he saw that he was one of the same Shape with himself ; and it appeared to him , that the Coat which he wore was not his own natural Skin , but an Habit borrowed elsewhere , like to his own Garment which he had on . And when he observed the Comeliness of his submiss , and lowly Gesture , accompanied with his Supplication , and Weeping , he doubted not but he was one of those Essences , which had the knowledge of the True One , and therefore had a great desire to be acquainted with him , coveting to see what was the matter with him , with the cause of his Weeping and Supplication . Whereupon he drew nearer to him , until Asal perceiving it , betook himself again to his Heels ; and Hai Eb'n Yockdan likewise ( answerably to that vigour and power , both of Knowledge and Body which God had bestowed upon him ) pursued him with all his might , untill he had overtaken him , then seized on him , and held him fast , so that he could not make his escape from him . Now , when Asal beheld him Clothed § 102 with the hairy Skins of brute Animals , and the Hair of his Head so ▪ long that it covered a great part of his Body ; when he saw also , that he was so swift in his Running , and so able for strength of Body , he was very much afraid of him , and began for to pacifie him with gentle stroaking of him , seconded with kind Words and humble Entreaties , which Hai Eb'n Yockdan did not understand , nor knew what they meant . Only he observed signs of fear in him . He therefore did what he could to allay that fear of his , by such kinds of Voices as he had learned of certain brute Creatures . He also gently stroaked his Head , and both sides of his Neck , with his Hand , entertained him with very kind Looks and Gestures , and made shew of much Joy and Gladness , till Asal's fear was asswaged at last , and he perceived that no harm was meant to him . Now Asal long before , out of his § 103 earnest desire to obtain the knowledge of things , had learned most Languages , and was well skill'd in them . He began therefore to bespeak Hai Eb'n Yockdan , and to interrogate him concerning his Condition , in every Tongue that he knew , and endeavoured , what he could , to make him understand what he said . But he could not effect what he intended . On the other side , Hai Eb'n Yockdan , taking notice of all this , wondred at that which he heard , as being ignorant of what it meant . He observed only the ferenity of Asal's Countenance , and manifest signs of the good will he bare him . Thus each of them wondred at the condition of the other . Afterward , Asal having kept still § 104 by him some remainders of that Food which he had brought with him out of the Island wherein he had lately dwelt , offer'd them to Hai Eb'n Yockdan ; but he knew not what it was , as having never seen any such Food before . Asal therefore , as he was eating some of it , made signs to him that he also should eat of the same with him . But Hai Eb'n Yockdan , considering those Laws whereto he had tied himself concerning the taking of his Food , and seeing he knew not what was the nature of that Food which was set before him , and so whether or no it was lawful for him to take ought of it , restrained himself from eating Whereupon , Asal ceased not to intreat him and kindly to invite him thereunto . So that Hai Eb'n Yockdan , being very much taken with his Company , and fearing that if he still persisted to deny him , he should alienate his affection from him , and lose his acquaintance , at length was perswaded to take part of that meat , and to eat of it . But as soon as he had tasted it , and found it very pleasant , it seemed to him that he had done ill , in that he had broken his Contract , and the Resolution he had made to himself touching the Conditions about taking his Food . He repented him therefore of what he had done , and had a mind to withdraw himself from Asal , and betake himself to his former State of Life , by indeavouring to return unto his former exercise of Divine Speculation . But when he saw , that this his intellectual § 105 Vision did not presently return to him , as formerly it had , he judged it best for him , to abide so long with Asal in this sensible World , until he might be certified of the truth of his Condition ; so that after this , there might remain no farther inclination towards him , and then he might return to his former Place and State , without any diversion from without , or distraction from within . Wherefore he applied himself to the society of Asal , who seeing that he was not able to speak , was well assured , that no damage could arise to his Religion by keeping company with him ; but contrariwise , he hoped that he might teach him Speech , Knowledge and Religion , whence he should obtain a very great Reward , and a nearer approach unto God. He began therefore to teach him how to speak : first , by shewing to him the particular things which he was to name , then by uttering their names , which after he had repeated to him again and again , he moved him also to pronounce them as himself had done ; which he accordingly did , applying each word to the thing thereby signified , until at length he had taught him the Names of them all . And thus by set Degrees he leisurely advanced him so far , that in a short time he was able to speak his Mind . Then Asal began to interrogate him § 106 concerning his Condition , and from whence he came into that Island . But Hai Eb'n Yockdan , in his Reply , told him , that he knew not what Original he had , nor who was his Father , nor any Mother that he had besides the Female Roe , which had bred him up . Then he declared to him his whole State and Condition of Life , and what Progress he had made in Knowledge , until at length he had attained unto that degree of Conjunction with God. When therefore Asal had heard from him the Declaration of those Truths which he related , of those Essences which are separated from the sensible World , and which have the knowledge of the Essence , of that True , most Potent , and Glorious One ; and when he had heard him describe the Essence of him , who is the Supream , the most Mighty , True and Glorious One , with all his glorious Attributes ; and had explained to him , as much as he could explain of that , which he had seen upon his attaining to that Conjunction , and Converse which he had with God , concerning the Joys of those who are near united unto God , and the sad Griefs of those who are separated from him ; he doubted not , but that all those things which were deliver'd in his Law , touching the Mandate of the mighty and glorious God , as also of his Angels and Books , of his Messengers and the last Day , of his Paradise , lastly , and Fire , were Similitudes or Representations of those things , which Hai Eb'n Yockdan had seen ; so that the Eyes of his Heart were opened , and his Mind illuminated , whenas he saw , that the same which was apprehended and discerned by Reason , and that which he had received by Tradition , agreed so well together . For the ways of Interpretation now became easie to him , neither remained any thing dark or difficult in those Precepts which he had received , that was not now plain and perspicuous ; nor shut up , that was not opened ; nor deep and profound , which was not now made manifest and apparent to him . By this means his Intellectual Faculty grew strong and vigorous , and for that Reason he had Hai Eb'n Yockdan in so great Honour and Admiration , that he exceedingly magnified and reverenced him , and assured himself that he was one of the Saints of God , such as were not molested with any terrifying Fear at present , nor should hereafter be afflicted with any kind of Grief or Pain . Whereupon he addressed himself to wait upon him , to imitate him , and to follow his Counsels in the performance of such Works as he had occasion to make use of , namely , those legal ones , which he had formerly learned in the Books of his Religion . Then Hai Eb'n Yockdan began to § 107 interrogate him also concerning his Affairs , and the Condition of his Life , intreating him that he would declare them to him . Asal accordingly began to describe unto him the State of that Island wherein he had lived , and from whence he came ; what kind of Men inhabited it , and what kind of Life they led before that Religious Sect came thither ; in what State also the Island was , after its coming thereinto . He explained to him also all those things , that were delivered in the Law , concerning the Description of the Divine World , of Paradise and the Fire of Gehenna , of the awakening and resurrection of Mankind ; of their gathering together unto Judgment , and the Account then to be given up ; of the Ballances wherein Men's Actions were to be weighed , and the way through which they must pass . Now Hai Eb'n Yockdan understood all these things , neither judged he any of them disagreeable to that which he had seen in his sublime place or state of Contemplation . And from hence he knew that he who had thus declared these things , and delivered them unto Men , had thereby delivered the Truth in so declaring them , and that in these his Sayings he was a true and faithful Messenger sent from his Lord. Whereupon , he believed him , and acknowledged the Truth of what he said , and gave Testimony to his Mission . Then he began to ask him concerning § 108 the Precepts which the Messenger of God had deliver'd , and the Rites of Worship which he had ordained . Asal therefore declared them to him , namely , Prayer , Alms , Fasting , Pilgrimage , and the like external Works ; which Hai Eb'n Yockdan thereupon received , and embraced , and took upon him to perform them , in obedience to the Command of the Law-giver , as being assured of the Truth and Fidelity of him who delivered the same . Notwithstanding two things yet stuck in his Mind , neither could he perceive any manner or kind of Reason in them . The one was , why the Messenger of God , in describing most things which relate to the Divine World , used to express them unto Men by Parables or Similitudes , and waved a perspicuous Explication of them ; by which means a great Part of Mankind were made apt to fall into that Errour of asserting a Corporeity in God , and so believing somewhat concerning the Essence of that true one , which is far from it , and from which it is absolutely free ; and in like manner , concerning those things which relate to the Rewards and Punishments of the other World. The other was , that he proceeded no farther than those Precepts , and the Rites of Worship , permitting Men to study and seek after the getting of Wealth , and to enjoy their Liberty as to matter of Food ; by which means they vainly imployed themselves about vain things , and turned away from the Truth . Whereas his Judgment was , that no more nor any other kind of Food , ought to be taken by any one , but such , and so much , as wherewith he may sustain the Remainder of his Life . And as for Riches , he judged them of no value at all . When he therefore took notice of what was set down and prescribed in the Law , concerning what belonged to the use and employment of Riches , namely , in the bestowing of Alms , in the distribution of them , and trading with them ; also , concerning Usury , Mulcts , and Punishments ; all these seemed strange and uncouth unto him . For he judged them all to be superfluous , saying , That if Men would judge of the Matter according to Truth , they would certainly withdraw themselves from those vain things , and follow the Truth ; which if they did , all that was written in the Law concerning them , would become superfluous ; neither would any Man challenge the Propriety in Riches , as to exact his Debts , or to cause his Hand to be cut off who privily stole them ; or their Lives to be taken away who openly robbed him of them . Thus he thought , and that which § 109 prompted him to this Perswasion was this , that he judged all Men to be indued with an ingenuous Disposition , and a quick Understanding , and a Mind constant to it self ; whereas he was ignorant , how dull and blockish they were , how void of Understanding , how ill advised , and how inconstant in their Resolutions ; insomuch that they were wholly like unto Brutes , yea more apt than they to wander out of the way , wherein they are directed to walk by the Law of Nature . Seeing then he was affected with a great deal of Pity towards Mankind , and had an earnest Desire that the procurement of their Good and Welfare might be wrought by his means , a Resolution came into his Mind of going over to them , that so he might put himself in a Capacity of unfolding and declaring to them the Truth of things . This therefore he made known to his Companion Asal , and asked him whether he could find out any way , whereby he might come to the speech of them , and discourse with them . Asal contrariwise signified to him § 110 their want of Ingenuity , and how averse they were from obeying the Commands of God ; but he could not understand it , in that his Mind was very intent and fixt upon that which he hoped to compass . Asal also very much desired , that God by his means would direct in the right way some of his late Companions and Acquaintance , whom he had left behind him in the Island whence he came ; such namely , as were more docile and plyant , and willing to follow a good Guide , being not so far distant from Sincerity as others . So then , he was ready to further this Design and Endeavour of Hai Eb'n Yockdan . Whereupon , it seemed good unto them both , to betake themselves unto the Sea-shore , nor to depart thence either by Day or Night , till God should please to afford them an opportunity of crossing the Sea. And all the while they were intent upon this , they made their Prayers and Supplications unto the most High God , that he would please to direct them in this their Business , and bring it to an happy Issue . Now it came to pass by the Appointment § 111 of the most mighty and glorious God , that the winds and waves drove a Ship , which had swerved from her intended Course in her passage through the Sea , to the Shore of that Island . And as it drew nearer to Land , they who were in it seeing two Men upon the Shore , made towards them . Then Asal calling to them , desired them to carry him , and his Companion along in the Ship with them ; who when they had yielded to this Request , and taken them both into the Ship , God granted them a ready Wind , which in a very short space of time conveyed them to the Isle which they desired ; where being arrived , they went forth of the Ship , and landed , and soon after entred into the City . Whither as soon as they were come , Asal's Friends came about him , to whom he made known the State and Condition of Hai Eb'n Yockdan . Whereupon , they flocked together , very earnestly desiring to see and talk with him , as having a great Opinion of him ; so that gathering about him , they highly magnified and reverenced him . Then Asal told him , that these Islanders were of that Sect of Men which excelled all others in Understanding and sharpness of Apprehension ; so that if he were not able to instruct them in the Truth , and make them learn the Lessons which he should teach them , much less would he be able to teach the vulgar sort of Men. Now the Prince , and Sovereign of § 112 this Island was Salaman , the Friend of Asal , who had thought it best to apply himself unto humane Society , and judged it unlawful to give himself over unto Solitude . Wherefore Hai Eb'n Yockdan began to instruct them , and to unfold unto them the Mysteries of Wisdom . But when he began , in the Progress of his Discourse , to proceed but a little beyond that , which was plain and obvious to them ; and to inculcate that , the contrary whereto had been settled , and deeply rooted in their Minds , They began to withdraw themselves from him , and their Minds had an abhorrence for what he spake ; so that inwardly in their Hearts they were angry with him , though in his presence they made shew of good Will towards him , and paid him Honour , in regard he was a Stranger amongst them ; and out of the Observance which they thought due to his Friend Asal . Yet Hai Eb'n Yockdan ceased not Day and Night to deal gently with them , and to clear the Truth to them , both publickly and privately . But this had no other effect than to increase their Enmity and ill Will towards him , and to cause them to flie off , and remove farther from him , though otherwise they were lovers of that which was good , and desirous of the Truth . Howbeit through the fault and corruption of their Nature , they sought not the Truth in the right way , neither understood it as the nature of it required , nor searched out the way leading thereto , with that diligence and constancy , as was requisite to find the Truth out at length , but sought the knowledge thereof only after the vulgar Fashion , as ordinary Men do ; insomuch that he despaired of their Amendment , and the correcting of their Errours , and all Hope failed him of reducing them to a better Condition , because he perceived that what he spake was not acceptable to them . And afterwards , when he looked § 113 round about him , and diligently consider'd the various Ranks and Orders , Conditions and Degrees of Men , he saw that every Sort and Society of them pleased themselves , and rejoyced in that which they had and possest at present ; and made choice of their Lusts for their God , which they assumed to themselves for the Object of their Worship . Withall , that they lost and destroyed themselves in seeking after , and gathering together the empty , worthless , trifling Vanities of the World ; the eager desire of getting them into their Hands , still blinding their Eyes , and captivating them by means of their delusive Fancies , even until they came to their Graves : and that , on the contrary , no sound advice would prevail with them , nor good Words move them , nor Reproof work any other effect upon them , unless to cause them to go on the more obstinately in their former ways , which they had chosen to walk in ; but that , as for Wisdom , they found no way or access to it , neither did any Portion thereof belong to them , [ Folly hath wholly overwhelmed and covered them , and that which they so eagerly sought after , hath seised on their Hearts like rust ; God hath sealed up their Hearts and Ears , a thick mist is before their Eyes , and a grievous Punishment abides them . Alc. c. 83. sc. Altafif . &c. 2. ] Whenas therefore he saw them § 114 compassed about with Punishments as with a Curtain , and covered over with Darkness as with a Vail , and that all of them , a few only excepted , held their Religion no otherwise , than with respect to the World ; and though the exercises thereof were but light and easie , yet they cast them behind their Backs , and made little or no Account of them ; that Merchandise and Trading so far took up and possessed their minds , as to take them quite off from the Remembrance of the Most High God , so that they never feared whither they were going , or what would become of them at the end of their Journey ; their Hearts and Eyes being constantly imployed about their worldly Affairs : when , I say , he saw all this , it was apparent to him , and he held it for certain , that it was impossible for him to speak unto them to any purpose , after the way of a plain , free , and open Proposal ; neither that it was expedient , any works should be enjoyned them beyond this measure , and that the benefit which accrued to the common sort of Men by the Law , was wholly placed in relation to their Life in this World ; to wit , that the Course and manner of their Life , whilst they continued here , should proceed on in good Order , so that none of them should be injurious to another in respect of those things which he could properly call his own : But that none of them obtained the felicity of the other World , except a very few ; Those namely , who make themselves ready for it , and rightly indeavour the obtaining of it , that is , such an one , who believes and follows the Truth . But as for him who errs from the way of Truth , and prefers a worldly Life before it , Hell shall be his place of Habitation . And what sorer labour , or more grievous misery than his , whose works if thou well consider , from the time that he wakeneth out of sleep , till he return again to it , there will not be found so much as one amongst them , whereby he studies not , and imploies his endeavour , for the obtaining of some end of his , arising out of these sensible things that are of no value ; namely , either out of Riches , to heap them up ; or Pleasure , which he may take ; or Lust , which he may satisfie ; or Wrath and Revenge whereby he may pacifie his mind ; or Power , whereby he may defend himself ; or some outward work commanded by the Law , whereof he may make a vain-glorious shew ; or whereby he may save his own Neck . [ Now all these things are Darkness upon Darkness in the depth of the Sea , neither is there any of you who doth not enter in thither , for such is the unchangeable Decree of the Lord. l. Alc. c. Al. Nur. &c. Miriam . ] Whenas therefore he understood § 115 the State and Condition of Men to be such as this , and saw that most of them might be justly ranked amongst irrational Creatures , he knew that all Wisdom and Direction of Life , and Correction of Errors , was grounded on , and consisted in that , which the messengers of God spake , and the Law had delivered unto them ; and that no other Rule could be possibly attained , or any thing added thereunto ; also , that Men were destined to every work which they undertook , and that every Man was more especially capable of that whereunto he was disposed by Nature ; and that those , who long ago departed , were not destitute of the Law of God , neither hath there been any change at any time found in that Law. Whereupon , returning to Salaman , and those that were of his way , he craved pardon for those things which he had said unto them , and entreated them to excuse him , seeing that he was of the same Opinion with them , and approved of the same way wherein they walked ; withal exhorting them to stick to their Resolution , and avowed Custom , concerning the ends of the Law ▪ , and the observing of outward Works , without intruding themselves into , or intermedling with that which belonged not to them ; and that in doubtful things they would give credit , and yield a ready assent to those Rules and Lessons which they had of old received ; that they would shun and detest new Opinions , and alienate themselves from all corrupt affections ; that they would follow the Steps of their pious Ancestors , and forsake Novelties . He gave them also in Charge , that they would avoid that neglect of the Laws , which is seen in the vulgar sort of Men , and the love of the World ; and this he chiefly bad them take heed of . For he , and his Friend Asal well knew , that as for this ductile and obsequious , but weak and defective sort of Men , they could not otherwise obtain Salvation and Happiness , than by this means ; and that if they were forced away and taken off from hence , to make a curious search into , and examination of high Matters , their Condition would be much worse , insomuch that it were impossible for them to obtain the State and Degree of the Blessed ; but that they would be still wavering and uncertain in their motions , and tossed up and down , so that at last they would meet with a bad end . But on the contrary , if they continued in that State wherein they were at present , until Death seised on them , they would at length obtain Salvation , and be placed amongst those who stand at the right Hand . But as for those that forepassed , and out-went them , they took place withal of them ; yet these came next after , and approached near to them . Thus he and Asal , after these admonitions , § 116 having bid farewell to Prince Salaman and his Islanders , took their leave of them , and waited for an opportunity of returning unto that desert Island from whence they both lately came ; until at length the Most Mighty and Glorious God was pleased to afford them a convenient passage thither . Whither when they were come , Hai Eb'n Yockdan sought to return unto his former sublime State of speculation , in the same way and by the same means , whereby he had heretofore attained to it , until within a while he recovered it . And Asal followed his example , until he had well nigh attained thereunto , or at least came but very little short of it . And thus they worshipped God in that Island , until Death at last seised upon them . And this is that ( God assist thee , § 117 and us by his Spirit ) which we have received of the History of Hai Eb'n Yockdan , of Asal also and Salaman ; in setting down whereof we have made choice of such kind of Words , as are found in no other Book , nor are accustomed to be heard in our vulgar Speech : and it is a part of that hidden knowledge , which no one receiveth , but he that knoweth God ; nor any one is ignorant of , but he who hath not the right knowledge of God. We indeed , in handling this Subject , have gone in a different way from that of our pious Ancestors , as to the silencing of these things , and forbearing to divulge them . But that which easily perswaded us to the publishing of this Secret , and the breaking through this Vail , was the multiplicity and diversity of those corrupt and perverse Opinions , which have arose in this our time , being devised by some Bastard Philosophers of this Age , and divulged among the People ; insomuch that they are now spred abroad into several Countries , and the mischief proceeding from thence is grown too common ; so that we are solicitous in behalf of the weak ( who have rejected that which they had received by Tradition from the Prophets of pious memory , and made choice of that , which hath been delivered by foolish Men ) lest they should think those Opinions to be a Secret , that ought to be withheld from them , who are not capable of it ; and lest this conceit should heighten and increase their favour towards them , and by that means they would have a more eager appetite after them . We thought good therefore to present them with a slight view of this Secret of Secrets , whereby we may lead them into the way of Truth , and avert them from that wrong Path. Nevertheless we have not committed the said mysteries to these few Leaves , without a thin vail for a Covering , which will easily be disclosed by those who are capable of understanding them ; but thick and gross to every one , who is unworthy and unfit to proceed farther , so that it will be impossible for him to pierce through it with his Eyes . But now I crave Pardon of as many § 118 of my Brethren , as shall read this Treatise , that they would excuse me in regard of those things , which I have so readily declared , and so freely described ; seeing I had not done so , unless I had been elevated to those Heights which transcend the reach of humane sight , and that I studied to render my Discourse easie to be understood , by a right ordering thereof , that so I might quicken and excite in Men a desire of entring into the right way . So I crave Mercy and Pardon of God , and that he would please to bring us to the true and certain knowledge of himself ; for he is bountiful , and liberal of his Favours . Peace be to thee , my Brother , whose Promotion is decreed , and the Mercy and Blessing of God come upon thee . THE END . Let Praise be given to God alone . THEOLOGIA RURIS , SIVE Schola & Scala Naturae : OR , THE BOOK OF NATURE , Leading us , by certain Degrees , to the Knowledge and Worship of the God of NATURE . THEOLOGIA RURIS , SIVE Schola & Scala Naturae : OR , THE BOOK OF NATURE , Leading us , by certain Degrees , to the Knowledge and Worship of the God of Nature . HOW hardly and unwillingly am I forced from you , O ye pleasant Fields , ye Hospitable Shades , ye green grassy Hills , ye clear running Brooks , and most pure , gentle Air ! I have spent the Day , as innocently , as delightfully , amongst you . I have sucked in , and then breathed forth , in alternate motions , the fresh Air of the Spring , with equal pleasure ; and whilst my Eyes wandred up and down to contemplate , on every side , this delightful variety , I was of a suddain in a manner inchanted , and besides my self ; so that forgetting where I was , I could not stir from the place , but stood fixed in a rapture of Joy and Admiration , upon the Contemplation of this earthly Paradise . But God grant , that I may so fix my Eyes here , and gratifie my Senses , as not to neglect the improvement of my Mind , which consists in making good use of the pleasures you afford me , and all the rest of mankind ; and so following your Conduct , as to make my way unto him , to whom you conduct me . O thou , who art the Original and End of Nature , from whom all this beautiful variety of Creatures proceeded , and to whom they tend , make all these pleasures advantageous , and saving to me . Oh , what else mean these allurements of wantonizing Nature , this youthfulness of our Mother Earth in her old Age , neat , and trim , and decking her self with flowry Garlands , like a young sprightly Bird ? is she at all this cost and pains , to please the fancy of Fools , who are wholly led by Sense , and can see no farther than their bodily Eyes discover ? No sure . Know therefore , O Man , that Nature , in this gay and most delightful spectacle , opens a large Book unto thee ; a Book as profitable , as it is pleasant ; a Book , which if thou attentively lookest upon , and constantly studiest , thou wilt find therein as many Letters , as there be Flowers of the Spring , Piles of Grass , or drops of Dew . These Letters of single Creatures , when they are fitly joyned together , ( as by Divine Providence , so by humane Meditation ) meet as it were in words ; and those words , through the vicissitudes of certain Seasons , close in set Periods . Yea more : There is an entire Sense in every Letter . For dost thou not see , how perfect and compleat the several Creatures are , when taken apart , and single ; how self-sufficient ; how fairly provided , and well furnisht , with what is requisite for their preservation , and well-being ? sufficient also for thee , if thou bring a clear , and well-purged mind to the Contemplation and use of them ? Thou beholdest this ample furniture of Nature , the variety of Utensils and Ornaments in this great House of the World , which is the Palace and Temple of the great God ; and thou judgest , that it is all thine , because it serves to thy use . Be it so . But then consider too , whose thy self art ; and learn what thou owest unto him , by what thou hast received from him . For dost thou think , that thou art so highly valuable , as that for thy sake alone , and the concerns of this mortal Life , the Heavens above thy Head should whirle perpetually round , and observe their set laws of Motion ? That the Sun , Moon , and Stars should send down their light , and Heat , and variety of Influences ? And withal , that the Plants , and brute Creatures here below , should serve thy uses only , and maintain thy Life by their own Death and Destruction ? Doth the great Sun , thinkest thou , that High Steward , and universal dispenser of golden Light , and life-preserving Heat , manage the set courses of Day and Night , of Summer and Winter , and order the alternate motions of the vapours in their Ascents and Descents , and their removes hither and thither towards the several quarters of the Heavens , meerly to wait upon thee , or to applaud himself at thy approbation ? Sure thou canst not think so . For thou art not the utmost end of the Creation , but the means or instrument , whereby the rest of the inferiour Creatures make their recourse unto that God , from whom they originally proceeded . And ( as it is usually seen in the Feasts of great Princes ) God calleth thee into this richly furnisht Palace of his , not to be a judge but a witness of his munificence ; neither furnisheth he his large spread Table with such variety of Dishes , for the pampering of the Guests , but for the praise of himself the Entertainer , who is the Soveraign Lord and Father of the whole Family . Thou then hast not the absolute command , but the sole use of Nature . But what use ? That by the Guidance thereof , thou mayest be directed to walk onwards towards God , to ascend still higher towards him by set steps , and insensible degrees , and so acknowledge the Author of Nature to be thy Father , to praise his Bounty , admire his Wisdom , and imbrace his Love. Neither doth Nature lead thee towards God by a far-fetched and winding compass , but in a short and straight Line . The Sun waits upon the Rain , and Dew ; the Rain and Dew , upon the Grass ; the Grass serves the Cattle ; the Cattle serve thee ; and if thou serve God , then thou makest good the highest link in that golden Chain , whereby Heaven is joyned unto Earth . Then thou standest where thou oughtest to stand , in the uppermost Round of that divine Ladder , next to the Most High. Then thou shewest and approvest thy self to be indeed , what thou wert designed by God to be , the High Priest and Orator of the Universe , because thou alone , amongst all the Creatures here below , art endued with understanding to know him , and speech to express thy knowledge of him , by thy Praises of him , and Prayers unto him . So that all the rest of the Creation , by the Ministry and Mediation of thy Mouth , pay the just Tribute of Laud and Thanks to the great Creator ; and are all joyned according to their several distances and degrees , unto the most wise Maker and Governour of the World , by the interposition of thy mind , which alone understandeth both , and considereth their Relation to each other . But if thou never observest the Sky with thine Eyes , but to guess at Rain , and fair weather : If thy looking up to Heaven be bounded with the Starry Firmament : Or if , like the vapours which arise out of the Earth , thou never mountest upwards but to fall down more gross and thick , as they do in Mists and Rain , in Snow and Frost : Thou hast then that in thy Station which bears thee downwards , and causeth thee to lie groveling on the Earth . Indeed , if thou removest from thee the Love and Honour of God , and the Contemplation of him who dwelleth in the Heavens , thou hast no just cause to raise thy self above the Brutes , thy fellow Inhabitants of this lower World. For the Sun ariseth , and the Rain falls , as well for them , as for thee . The Earth for their use waxeth green , and flourisheth , and bringeth forth abundance of Provisions in all variety of Plenty . And all this it yieldeth to them , neither wounded by the Plough , nor watered by the sweat of the Tiller . Yea Nature , in these things , is a more indulgent Nurse and Mother unto them , than unto thee , by imparting to them more strong native Abilities , an healthfuller Body , a securer Ease and Rest , and a natural sort of Clothing , which never grows old , or thread-bare . Whereas beggerly Thou art fain to rob and strip these brute Creatures , that thou maist be clothed with their spoils ; and all thy bravery is at best but borrowed . In this alone thou excellest the Brutes , that thou knowest God , and art inabled to contemplate his Perfections ; and , by vertue of that Contemplation , to love and serve him , who is the Maker of all ; whereas , in other respects , thou art inferiour to the meanest of them , and below the very lowest . Therefore raise up thy self still higher towards God , in thy Meditations and Affections ; for thou maist do this , even whilst thou lookest downwards . Thou maist behold the Wisdom and Power , and Goodness of Heaven , even when thou lookest upon the Earth under thy feet ; and contemplate the Image of God with steady Eyes in these inferiour Looking-Glasses of his Works , at whose Brightness , as he is seen in his heavenly Majesty , the Eyes of the most Eagle-eyed beholders are dazled ; insomuch that the Seraphims themselves are fain to cover their Faces with their Wings . This then God requires at thy hands ; or , if it be meet to say so , desires of thee . And withal , it is a duty , which all his other works call aloud upon thee to perform , as themselves go before thee in performing the like , according to their several kinds ; and thereby both incourage , and oblige thee thereunto , through their example . God would be seen by thee in all of them , but with clear sighted , and well purged Eyes ; such Eyes , which attentively consider , and considering duly value his Divine Wisedom , Greatness , and Goodness , without having respect to thine own interest and advantage . If therefore thou lightest upon Snails or Caterpillers , which gnaw thy fruits , and deface the Glory of thy Orchards , and Gardens ; thou oughtest not to fix thy Eyes so much upon the loss thou fustainest by them , as upon the wit , and artifice , and industry of Nature , which plays and sports as it were in the Skins and Shells of these contemptible Creatures , by adorning them so beautifully , and painting them over with such delightful variety of unimitable Checker-works , and embroideries ; so that thou maist justly admire that which thou treadest upon , in the curious Workmanship bestowed upon the vilest Insects ; and canst not choose but highly commend the excellent Contrivance of all , even the most despicable Creatures , by the wisdom of Divine Providence , which so frameth and ordereth them , that even that , which indamageth thee , cannot but delight thee . When thou likewise takest a view of thy Flocks and Herds , thou hast not sufficiently perfected thy Meditations on them , and discharged thy Duty in that work , if thou only computest how much Wooll thou shalt have this June , how many Lambs this Year , how many young Colts are growing up for thy Plough or Saddle , how many fat Bullocks for the Stall , and at what price to be sold the next Fair. Neither is it enough for thee to survey thy arable Lands , only to guess how many Bushels of Grain such a quantity of Acres will yield thee . It is far more worthy of thee , and proper for thee , thus to reckon , and reason with thy self : All these I am richly supplied with by the liberal hand of God ; and they all perform that service for my use and advantage , which they owe not unto me . Shall I then either deny , or neglect that service , which is due unto my God , who hath so freely and undeservedly bestowed them all upon me ? Shall I cause that Chain of God's works , wherein and whereby they are so orderly linked unto him , the Maker and Sovereign Disposer of all , to be broken off through my default ? Shall I who am a Debtor to God for all these , repay nothing to him ? But what shall I return unto God ? My duties and services reach not him , neither can any thing properly be repayed to him , who is the Owner of all things . But though thou canst give back nothing to him by way of repaiment , yet thou maist humbly and dutifully receive his Gifts , return hearty and constant Thanks to him for the Receit , use them soberly and chearfully , and so approve thy self a meet Receiver , a candid Accepter , and a prudent Manager of the Divine Bounty . Whensoever also thou walkest forth to recreate thy self , as thou walkest amidst the pleasant Fields , the flowry Meadows , the cool Groves , and shady Woods , delightfully varied , and interlaced with clear running Brooks , and winding Rivulets ; think not that these delicious Tempe's , and terrestrial Paradises , which thou beholdest here below , are to be looked upon only as pleasant Walks , wherewith to divert thy Mind , when it is over-burd'ned with Cares , or tired with Business ; and to refresh thy Senses with a pleasing variety of new Objects , on every side offering themselves to delight thee , as thou passest along amidst them . No ; there is far more to be gained from them , and which the God of Nature expects from thee . For that which thou so pleasingly beholdest in all this variety , which surroundeth thee on all sides , and exposeth it self unto thy view , thou oughtest to look upon as Man's School , and God's Temple . Thou pleasest thy self with the pretty purling noise of that clear small Rivulet , which runs with a trembling motion , among the pure party-coloured Pebbles . But thou shouldest consider , that this soft gentle Murmur yields thee not this Pleasure , meerly to invite thee unto Sleep , as thou liest down carelesly on the Bank of the Rivulet . No ; it teacheth thee a Lesson far more excellent , than this harmonious Musick of the purling Stream . For this continued course of the Water , which passing through several Turnings , winding Circuits , and interrupting By-falls , by reason of rough , uneven places , which it meets with in its Channel , yet never loseth its way , nor stops its Current , nor is ever weary of running , till it find its way home again into the Ocean Sea , from whence it had its Original : This continued course , I say , of the Stream teacheth thee this useful Lesson , That thou never make a stop in thy course of Piety and Vertue , nor ever rest in making thy way forward still , till thou arrive at that boundless Ocean of the Deity , whence thou , with all the rest of the Creatures , originally proceededst , and so at length be swallowed up in that Abyss of Felicity . Thou art also hereby admonished to take care in the mean time , whilst thou art passing thorow this World , that neither the manifold Turnings , and winding Meanders of humane Life , nor the various Impediments which constantly attend all Secular Affairs , hinder thee in thy Passage ; nor the sudden Down-falls , occasioned by unexpected Evils , and Mischances , that we meet with in our Travel , which also deject and precipitate so many , as they are journeying onwards , interrupt thy course thitherward , and so stop thy farther Progress in the way to Heaven . And as the clear , bright Face of the Heavens is not discerned but in clear and calm Waters , so clear and calm Souls only reflect the splendid Image of the God of Heaven , not such as are troubled and disturbed with furious Lusts and Passions , as with so many tempestuous Winds ; or muddied with gross , earthly Affections , and the foul vicious Habits of Sin. Moreover , when at any time thou risest early , and goest forth in the Morning , the very first Sight which thou beholdest is a ready Reward of thy Diligence ; the Sun , I mean , which ariseth amidst a most pleasing diversity of variously colour'd Clouds ; and shedding its orient Beams of Light upon the small round Drops of Dew , which hang upon the tops of Flowers , the Leaves of the lower Shrubs , and Spires of the verdant Grass , reflects its bright Face in them as in so many small broken Mirrours , shines and sparkles in each of them , creates an Infinity of new Stars , and thereby represents unto thine Eyes a kind of another Heaven in this lower Orb of the earthly World. And when thou seriously contemplatest the pleasing variety of Shapes and Colours in the Clouds above , and the Flowers below , especially when adorned with , and shining in their starry Mantles , thick set and interlaced , and as it were imbroidered with the pearly drops of Dew , as with so many rich Jewels , dost thou not begin to undervalue , and despise all the artificial Pomp of the Court , and those costly Vanities of the Court Ladies , who so much pride themselves , whilst they shine and glitter in their borrowed Glories ; yea , are fain to rob and plunder both the Indies , that they may make themselves brave ? For how slight and worthless may we justly deem this stollen and counterfeit , and far-setcht Glory , wherewith poor , beggarly Art , with so much Cost and Labour , clotheth the greatest Princes , and their gorgeous Train of Attendants , in comparison of that true and genuine one , which Nature produceth , and makes shew of ; and that , not only unforced , and of her own accord , but of a sudden too , and in a surprizing Variety . For every day almost we see new Creations , according to the vicissitude of Seasons . Of how little value then is all that , which we are so apt to admire in the affected Glories of fanciful Mankind , whilst we take little or no notice of those things , which the God of Nature every day presents and recommends to our Observation , and such as indeed are the proper and deserved Object of our just Admiration . But why should I go any farther in the prosecution of all Particulars ; which would be a Task as needless , as endless ? in a word then : In and by all these things which thou meetest with here below , if so be thou wilt approve thy self an attentive Student , thou may'st learn the knowledge both of God , and thy self ; and withall , be minded of some Duty , which the Sight and Observation thereof prompts unto thy Thoughts . If so be then that thou entrest a shady Grove , let that venerable Horrour , which the sight thereof strikes into thee , present a Deity to thy Mind , and affect it with a thorow Sense of his Fear . If thou walkest in a green flowry Meadow , bethink thy self how many Vegetables thou treadest under-foot in thy Walk , whose Vertues and Properties thou canst not reach unto with thy Mind , as high as it mounts in its soaring Flights , and as large a Compass as it takes in its vast Comprehensions . When thou hearest the small singing Birds warbling forth their shrill Notes in variety of Tunes , think them to be so many Hymns , which these feathered Sons of Musick , like the Children of Asaph , sing to the great Creator in this August Temple of the World. And if thou lightest upon one of their Nests , thou may'st be both ashamed of thy own dulness and blockishness , and contemplate with wonder that natural Wit and Industry in a small silly Bird , which we Men , who esteem our selves the only wise , and the Masters of all Arts , can neither equal with our best Skill in framing the like , nor so much as find out with all our Wit , how they are made . Let the Tulips , and other gay Flowers , which are so gorgeously arrayed in variety of the most rich and beautiful Colours ; ▪ and yet neither spin , nor weave : Let the Beasts of the Field and Forest , with the Fowls of the Air , which never provide for , nor trouble their thoughts with care of the future , yet always find their Food ready and prepared , and as it were a large Table always spread for their use , serve to correct thy Covetousness and Carking , and daily read new Lessons to thy Mind , Lessons of Calmness , Contentedness , and Confidence , when thou findest it at any time over-solicitous for the future ; as indeed it is too often in the best of us , doubtful and distrustful of the Love and fatherly Care of God , though still watching over us for our good , and giving us all things richly to enjoy , 1 Tim. 6. 17. Lastly , Thus meditate with thy self . All these Delights of the Garden , and the Field , which the Country affords me ; this flowry Tapistry of Nature ; this fresh and pleasant Greenness of the Earth , which now so fairly flourisheth , and flattereth our Eyes , within some few Months will fade and vanish , and perish altogether , by the cold and killing Breath of Winter ; and then lie buried under the Covert of that Earth , the Face whereof they now so beautifully adorn . So likewise , this mortal Life of ours , with all its Flourish ; this Strength and Vigour of ours , with all its Helps and Supports ; this flattering Air of Fortune , with all its warm Breathings , and delicious Gales , will sooner or later pass away , consume , and come to nothing ; either wearing away , and spending themselves by insensible degrees , or be impaired and wasted by some malignant Causes from without ; namely , either through the manifold ill Casualties and Miseries , constantly attending our humane Life ; or , the Diseases and Infirmities , that old Age brings along with it : until at length , we be all cut off by the fatal Hand of Death , and then cast into the dark Prisons of our Graves , there to remain till Time shall be no more ; and the Day of Eternity begin , wihch never shall have an End. Now , this Prospect of our latter End , so certain in it self , and so uncertain for the time of its coming , should in all Reason awaken us to consider where we are , in what State and Condition , and whither we are going ; and consequently mind us to make the best use of the present Season ; not to neglect our Seed-time , or our Harvest ; nor to spend those Days idlely , which when they are once past away , can never be redeemed . Let us then take care to sow as much good seed as we can in the Spring-time of our Age , that so we may reap a plentiful Harvest in the Autumn . And when that comes , let us take care to reap our Grain , and to gather in our Fruits , and then lay them up in safe Repositories , before the Winter over-take us , wherein no man can work ; when the Sun withdraws its Light and Heat , when the Rain chokes the Earth with a Surplusage of moisture ; or the Frost imprisons it , and binds it up in close Fetters . And this if we take care to do , we shall not fail to enjoy the Fruits of all those good Works , which in this short Season of our frail mortal Life , we have taken pains to sow and reap , and lay up in our Store-houses . These Store-houses are the several Mansions prepared for us in Heaven ; the most secure Repositories , where no Vermine consumes what is once laid up there , no Thief breaks in to carry it away , no Fire devours , nor Age consumes the Mansion . To conclude ; If we mind Heaven whilst we live here upon Earth , this Earth will serve to conduct us unto Heaven , through the Merits and Mediation of the Son of God , who was made the Son of Man , and came thence on purpose into this lower World , to convey us up thither ; fitly therefore represented and fore-signified by that Ladder seen of Jacob , in his nighly Vision at Bethel , which was set indeed on the Earth , but the Top of it reached unto Heaven Gen. 28. 12. FINIS . Books sold by Richard Chiswell and William Thorp . 1. OF the Principles and Dutie of Natural Religion , two Books . By Dr. Iohn Wilkins , Lord Bishop of Chester . 8o. 2. Several Sermons Preached by the same Author . 8o. 3. A Demonstration of the Divine Authority of the Law of Nature , and of the Christian Religion . By Dr. Samuel Parker , Arch-Deacon of Canterbury . 4o. 4. Several Discourses , of ●urity , Charity , Repentance , Inordinate Desire , loving our Enemies , Hospitality , Quietness , Redeeming Time , Understanding the Will of God , Exact Walking , Doing good to all Men , Education , and the Advantages of Christianity , in two Volumes 8o. By Hez . Burton . D. D. 5. A Disswasive from Revenge . By Nic. Stratford , D. D. Dean of St. Asa●h . 8o. 6. Primitive Christianity , or the Religion of the Ancient Christians . By William Cave . D. D.