Ibn Tufail - The Improvement of Human Reason
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Ibn Tufail >> The Improvement of Human Reason
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11 THE IMPROVEMENT OF HUMAN REASON
Exhibited in the Life
of Hai Ebn Yokdhan
by
Ibn Tufail (Abu Bakr Muhammad Ibn Tufail al-Qasi)
Newly Translated from the Original Arabick by Simon Ockley
(1708)
* * * * *
The Improvement of
HUMAN REASON,
Exhibited in the LIFE of
_Hai Ebn Yokdhan_:
Written in _Arabick_ above 500 Years
_ago, by _Abu Jaafar Ebn Tophail_.
In which is demonstrated,
By what Methods one may, by the meer
LIGHT OF NATURE, attain the Knowledg
of things NATURAL and SUPERNATURAL;
more particularly the Knowledg of God,
and the Affairs of another Life.
Illustrated with proper FIGURES,
Newly Translated from the Original _Arabick_
by _SIMON OCKLEY_, A.M. Vicar of
_Swanesey_ in _Cambridgshire_.
With an APPENDIX,
In Which the Possibility of Man's attaining
the True Knowledg of GOD, and
Things necessary to Salvation, without
INSTRUCTION, is briefly consider'd.
* * * * *
To the Reverend
_Mr_. Edward Pococke,
Rector of
_MINAL_, in _Wiltshire_.
Reverend SIR,
Hai Ebn Yokdhan _returns to you again, in a Dress different from that
which you sent him out in. Wherever he comes, he acknowledges you for
his first and best Master; and confesses, that his being put in a
Capacity to travel thro'_ Europe, _is owing to your Hand. I could not in
Equity send him to any other Person, you being the sole Proprietor. And
as your Learning enables you to do him Justice, so your Candor will
incline you to pardon what is by me done amiss. Both which
Qualifications you enjoy, as a Paternal Inheritance, descending from the
Reverend and Learned _Dr. Pococke,_ the Glory and Ornament of our Age
and Nation. Whose Memory I much reverence, and how much I acknowledge my
self indebted to him for his Learned Works, I thought I could no way
express better, than by taking some Opportunity to pay my Respects to
you, Sir, the worthy Son of so great a Father. And no fitter Bearer
than_ Hai Ebn Yokdhan, _with whose Character and Language you are so
well acquainted, and to whom you have long ago shown so great a Respect,
that I have no reason to fear but he will be welcome_.
_I am_,
_SIR,_
_Your most humble Servant_,
Simon Ockley,
* * * * *
THE PREFACE.
When Mr. _Pococke_ first publish'd this _Arabick_ Author with his
accurate _Latin_ Version, _Anno_ 1671. Dr. _Pococke_ his Father, that
late eminent Professor of the Oriental Languages in the University of
_Oxford_, prefix'd a Preface to it; in which he tells us, that he has
good Reason to think, that this Author was contemporary with _Averroes_,
who died very ancient in the Year of the _Hegira_ 595, which is
co-incident with the 1198th Year of our Lord; according to which Account,
the Author liv'd something above five hundred Years ago.
He liv'd in _Spain_, as appears from one or two Passages in this Book.
He wrote some other Pieces, which are not come to our Hands. This has
been very well receiv'd in the East; one Argument of which is, that it
has been translated by _R. Moses_ _Narbonensis_ into _Hebrew_, and
illustrated with a large Commentary. The Design of the Author is to
shew, how Human Capacity, unassisted by any External Help, may, by due
Application, attain to the Knowledge of Natural Things, and so by
Degrees find out its Dependance upon a Superior Being, the Immortality
of the Soul, and all things necessary to Salvation.
How well he has succeeded in this Attempt, I leave to the Reader to
judge. 'Tis certain, that he was a Man of Parts and very good Learning,
considering the Age he liv'd in, and the way of studying in those Times.
There are a great many lively Stroaks in it; and I doubt not but a
judicious Reader will find his Account in the Perusal of it.
I was not willing ('though importun'd) to undertake the translating it
into _English_, because I was inform'd that it had been done twice
already; once by Dr. _Ashwell_, another time by the _Quakers_, who
imagin'd that there was something in, it that favoured their
Enthusiastick Notions. However, taking it for granted, that both these
Translations we're not made out of the Original _Arabick_, but out of
the _Latin_; I did not question but they had mistaken the Sense of the
Author in many places. Besides, observing that a great many of my
friends whom I had a desire to oblige, and other Persons whom I would
willingly incline to a more favourable Opinion of _Arabick_ Learning,
had not seen this Book; and withal, hoping that I might add something by
way of Annotation or _Appendix_, which would not be altogether useless;
I at last ventur'd to translate it a-new.
I have here and there added a Note, in which there is an account given
of some, great Man, some Custom of the Mahometans explain'd, or
something of that Nature, which I hope will not be unacceptable. And
lest any Person should, through mistake, make any ill use of it, I have
subjoin'd an _Appendix_, the Design of which the Reader may see in its
proper place.
SIMON OCKLEY.
* * * * *
THE BOOKSELLER TO THE READER.
_When I first undertook the Publication of this English Translation, I
thought it would not be amiss to present the World with a Specimen of it
first. But since the Introduction is such, that the Reader can no more
by it give a Guess at what is contain'd in the Book itself, than a Man
can judge of his Entertainment by seeing the Cloath laid; I have thought
it necessary to give him a Bill of Fare_.
_The Design of the Author (who was a Mahometan Philosopher) is to shew
how Humane Reason may, by Observation and Experience, arrive at the
Knowledge of Natural Things, and from thence to Supernatural;
particularly the Knowledge of God and a Future State. And in order to
this, he supposes a Person brought up by himself where he was
altogether destitute of any Instruction, but what he could get from his
own Observation_.
_He lays the Scene in some_ Fortunate _Island situate under the
Equinoctial; where he supposes this Philosopher, either to have been
bred (according to_ Avicen_'s Hypothesis, who conceiv'd a possibility of
a Man's being formed by the Influence of the Planets upon Matter rightly
disposed) without either Father or Mother; or self-expos'd in his
Infancy, and providentially suckled by a Roe. Not that our Author
believ'd any such matter, but only having design'd to._
_He lays the Scene in some_ Fortunate Island _situate under the
Equinoctial; where he supposes this Philosopher, either to have been
bred (according to_ Avicen_'s Hypothesis, who conceiv'd a possibility of
a Man's being formed by the Influence of the Planets upon Matter rightly
disposed) without either Father or Mother; or self-expos'd in his
Infancy, and providentially suckled by a Roe. Not that our Author
believ'd any such matter, but only having design'd to contrive a
convenient place for his Philosopher, so as to leave him to Reason by
himself, and make his Observations without any Guide. In which Relation,
he proposes both these ways, without speaking one Word in favour of
either_.
_Then he shews by what Steps and Degrees he advanc'd in the Knowledge of
Natural Things, till at last he perceiv'd the Necessity of acknowledging
an Infinite, Eternal, Wise Creator, and also the Immateriality and
Immortality of his own Soul, and that its Happiness consisted only in a
continued Conjunction with this supream Being_.
_The Matter of this Book is curious, and full of useful Theorems; he
makes most use of the Peripatetick Philosophy, which he seems to have
well understood; it must be confess'd indeed, that when he comes to talk
of the Union with God, &c. (as in the Introduction) there are some
Enthusiastick Notions, which are particularly consider'd and refuted by
the Editor in his Appendix_.
_Whose Design in publishing this Translation, was to give those who are
as yet unacquainted with it, a Taste of the_ Acumen _and_ Genius _of
the_ Arabian _Philosophers, and to excite young Scholars to the reading
of those Authors, which, through a groundless Conceit of their
Impertinence and Ignorance, have been too long neglected_.
_And tho' we do not pretend to any Discoveries in this Book, especially
at this time of Day, when all parts of Learning are cultivated with so
much Exactness; yet we hope that it will not be altogether unacceptable
to the curious Reader to know what the state of Learning was among the_
Arabs, _five hundred Years since. And if what we shall here communicate,
shall seem little in respect of the Discoveries of this discerning Age;
yet we are confident, that any_ European, _who shall compare the
Learning in this Book, with what was publish'd by any of his own
Country-men at that time, will find himself obliged in Conscience to
give our Author fair Quarter_.
* * * * *
_Abu Jaaphar Ebn Tophail_'s
INTRODUCTION
To the LIFE of
_Hai Ebn Yokdhan_.
_In the Name of the most Merciful God_.[1]
Blessed be the Almighty and Eternal, the Infinitely Wise and Merciful
God, _who hath taught us the Use of the PEN_[2], who out of his great
Goodness to Mankind, _has made him understand Things which he did not
know_. I praise him for his excellent Gifts, and give him thanks for his
continued Benefits, and I testify that there is but One God, and that he
has no Partner[3]; and that _MAHOMET_ is his Servant and Apostle[4],
endu'd with an excellent Spirit, and Master of convincing Demonstration,
and a victorious Sword: the Blessing of God be upon him, and his
Companions, (Men of great Thoughts, and vast Understandings,) and upon
all his Followers, to the End of the World.
You ask'd me, Dear Friend, (God preserve you for ever, and make you
Partaker of everlasting Happiness) to communicate to you what I knew
concerning the Mysteries of the Eastern Philosophy, mention'd by the
Learned _Avicenna_[5]: Now you must understand, that whoever designs to
attain to a clear and distinct Knowledge, must be diligent in the search
of it. Indeed your request gave me a noble turn of Thought, and brought
me to the understanding of what I never knew before; nay, it advanc'd me
to such an elevation, as no Tongue, how eloquent soever, is able to
express; and the reason is, because 'tis of a quite different nature and
kind from the Things of this World; only this there is in it, that
whoever has attain'd to any degree of it, is so mightily affected with
joy Pleasure, and Exultation, that 'tis impossible for him to conceal
his sense of it, but he is forc'd to utter some general Expressions,
since he cannot be particular. Now if a Man, who has not been polish'd
by good Education, happens to attain to that state, he tuns out into
strange Expressions, and speaks he knows not what; so that one of this
sort of Men, when in that state, cry'd out, _Praise to be me! How
wonderful am I!_[6] Another said, _I am Truth!_[7]. Another, _That he
was God_.
_Abu Hamed Algazali_[8], when he had attain'd to it, express'd himself
thus,
_'Twas what it was, 'tis not to be express'd;_
_Enquire no further, but conceive the best_.
But he was a Man that had good Learning, and was well vers'd in the
Sciences. What _Avenpace_[9] says at the end of his Discourse concerning
the _UNION_, is worth your Observing; There he, says _That 'twill appear
plainly to any one that understands the design of his Book, that that
degree is not attainable by the means of those Sciences which were then
in use; but that he attain'd to what he knew, by being altogether
abstracted from any thing which he had been acquainted with before; and
that he was furnish'd with other Notions altogether independent upon
matter, and of too noble a nature to be any way attributed to the
Natural Life, but were peculiar to the Blessed, and which upon that
account we may call Divine Proprieties, which God (whose Name be
prais'd) bestows upon such of his Servants as he pleases_.
Now this degree which this Author mentions, is attainable by Speculative
Knowledge,(nor is it to be doubted but that he had reach'd it himself;)
but not that which we have just now mention'd, which notwithstanding is
not so much different from it in kind as in degree: for in that which I
mention'd there are no Discoveries made which contradict those which
this Author means; but the difference consists in this, _viz._ that in
our way there is a greater degree of Clearness and Perspicuity than
there is in the other; for in this we apprehend things by the help of
something, which we cannot properly call a _Power_; nor indeed will any
of those words, which are either us'd in common discourse, or occur in
the Writings of the Learned, serve to express _That_, by which this sort
of Perception do's apprehend.
This degree, which I have already mention'd, (and which perhaps I should
never have had any taste of, if your request had not put me upon a
farther search) is the very same thing which _Avicenna_ means, where he
says; _Then when a Man's desires are raised to a good pitch, and he is
competently well exercised in that way, there will appear to him some
small glimmerings of the Truth, as it were flashes of Lightning, very
delightful, which just shine upon him, and then go out; Then the more he
exercises himself, the oftner he'll perceive 'em, till at last he'll
become so well acquainted with them, that they will occur to him
spontaneously, without any exercise at all; and then, as soon as he
perceives any thing, he applies himself to the Divine Essence, so as to
retain some impression of it; then something occurs, to him on a sudden,
whereby he begins to discern the_ Truth _in every thing; till, through
frequent exercise, he at last attains to a perfect Tranquility; and that
which us'd to appear to him only by fits and starts, becomes habitual;
and that which was only a glimmering before, a constant Light; and he
obtains a constant and steady Knowledge._ Thus far _Avicenna_. Besides,
he has given an account of those several steps and degrees by which a
Man is brought to this perfection; till his Soul is like a polish'd
Looking-glass, in which he beholds the _Truth_: and then he swims in
pleasure, and rejoyces exceedingly in his Mind, because of the
impressions of _Truth_ which he perceives in it, When he is once
attain'd thus far, the next thing which employs him is, that he
sometimes looks towards _Truth_, and sometimes towards _himself_; and
thus he fluctuates between both, till he retires from himself wholly,
and looks only to-ward the Divine Essence; and if he do's at any time
look towards his own Soul, the only reason is, because that looks
to-wards God; and from thence arises a perfect Conjunction [with God.]
And, according to this manner which he has describ'd, he do's by no
means allow that this _Taste_ is attain'd by way of Speculation or
Deduction of Consequences. And that you may the more clearly apprehend
the difference between the perception of these sort of Men, and those
other; I shall propose you a familiar instance. Suppose a Man born
Blind, but of quick Parts, and a good Capacity, a tenacious Memory, and
solid Judgment, who had liv'd in the place of his Nativity, till he had
by the help of the rest of his Senses, contracted an acquaintance with a
great many in the Neighbourhood, and learn'd the several kinds of
Animals, and Things inanimate, and the Streets and Houses of the Town,
so as to go any where about it without a Guide, and to know such people
as he met, and call them, by their names; and knew the names of
Colours[10], and the difference of them by their descriptions and
definitions; and after he had learn'd all this, should have his Eyes
open'd: Why, this Man, when he walk'd about the Town, would find every
thing to be exactly agreeable to those notions which he had before; and
that Colours were such as he had before conceiv'd them to be, by those
descriptions he had receiv'd: so that the difference between his
apprehensions when blind, and those which he would have now his Eyes
were opened, would consist only in these two great Things, one of which
is a consequent of the other, _viz._, a greater Clearness, and extream
Delight. From whence 'tis plain, that the condition of those
Contemplators, who have not yet attain'd to the _UNION_ [with GOD] is
exactly like that of the Blind Man; and the Notion which a Blind Man has
of Colours, by their description, answers to those things which
_Avenpace_ said were _of too noble a nature to be any ways attributed,
to the Natural Life,_ and, _which God bestows upon such his Servants as
he pleases_. But the condition of those who have attain'd to the
_UNION_, to whom God has given that which I told you could not be
properly express'd by the word _POWER_, is that second State of the
Blind-man cur'd. Take notice by the way, that our Similitude is not
exactly applicable in every case; for there is very seldom any one found
that is born _with his Eyes open_, that can attain to these things
without any help of Contemplation.
Now (my Dear Friend) I do not here, when I speak of the Ideas of the
_Contemplative_, mean what they learn from the Study of Physicks; nor by
the notions of those who have attain'd to the _UNION_, what they learn
from the Study of Metaphysicks (for these two ways of learning are
vastly different, and must by no means be confounded.) But what I mean
by the Ideas of the _Contemplative_ is, what is attain'd by the Study of
Metaphysicks, of which kind is that which _Avenpace_ understood; and in
the apprehension of these things, this condition is necessarily
requir'd, _viz_. that it be manifestly and clearly true; and then there
is a middle sort of Speculation, between that, and those who have
attain'd to the _UNION_, who employ themselves in these things with
greater perspicuity and delight.
Now _Avenpace_ blames all those that make any mention of this pleasure
which is enjoy'd in the _UNION_, before the Vulgar; besides he said,
that it belonged to the imaginative Faculty; and promis'd to write a
Book about it, in which he design'd to give an account of the whole
matter, and describe the condition of those who were so happy as to
attain it clearly and perspicuously; but we may answer him with the Old
Proverb, _viz. Don't say a thing is sweet before you taste on't_; for he
never was so good as his word, nor performed any thing like it. But 'tis
probable that the reason why he did not, was either because he was
streightn'd for Time, being taken up with his Journey to _Wahran_; or
else, because he was sensible, that if he should undertake to give a
description of that State, the Nature of such a kind of Discourse, would
unavoidably have put him upon a necessity of speaking some things, which
would manifestly have reproach'd his own manner of living, and
contradicted those Principles which he himself had elsewhere laid down;
in which he encourages Men to heap up Riches, and proposes several ways
and means in order to the acquiring them.
We have in this Discourse (as necessity required) disgress'd something
from the main Design of what you desir'd; it appears from what has been
already said, that you must either mean, 1. That I should describe to
you, what they see and taste, who are so happy as to enjoy the
_UNION_,(which is impossible to be described as it really is; and when
any one goes about to express it, either by Speech or Writing, he quite
alters the thing, and sinks into the speculative way. For when you once
come to cloath it with Letters and Words, it comes nearer to the
corporeal World, and does by no means remain in the same State that it
was in before; and the Significations of these Words, which are used in
the explaining it, are quite alter'd; so that it occasions a great many
real Mistakes to some, and makes others believe, that they are mistaken,
when indeed they are not; and the reason of this is, because it is a
thing of infinite Extent, comprehending all things in it self, but not
comprehended by any.) 2. Or else the meaning of your Request must be
this, that I should shew you after what manner they proceed, who give
themselves to Contemplation. And this (my good Friend) is a thing which
is capable of being express'd both by Speech, and Writing; but 'tis as
scarce as old Gold, especially in this part of the World where we live;
for 'tis so rare, that there's hardly one of a thousand gets so much as
a smattering of it; and of those few, scarce any, have communicated any
thing of what they knew in that kind, but only by obscure Hints, and
_Innuendo_'s. Indeed the _Hanifitick_ Sect[11], and the Mahometan
Religion, doe forbid Men to dive too far into this matter. Nor would I
have you think that the Philosophy which we find in the Books of
_Aristotle_, and _Alpharabius_[12], and in _Avicenna_'s Book, which he
calls _Alshepha,_ does answer the end which you aim at, nor have any of
the _Spanish_ Philosophers[13] writ fully and satisfactorily about it.
Because those Scholars which were bred in _Spain_, before the Knowledge
of Logick and Philosophy was broach'd amongst them, spent their whole
Lives in Mathematicks, in which it must be allow'd, they made a great
Progress, but went no farther. After them came a Generation of Men, who
apply'd themselves more to the Art of Reasoning, in which they excell'd
their Predecessors, yet not so as to attain to true Perfection. So that
one of them said,
_T'is hard the kinds of Knowledge are but two,_
_The One erroneous, the Other true_.
_The former profits nothing when 'tis gain'd,_
_The other's difficult to be attain'd_.
After these came others, who still advanc'd further, and made nearer
approaches to the Truth; among whom there was one that had a sharper
Wit, or truer notions of things than _Avenpace_, but he was too much
taken up with Worldly Business, and Died before he had time to open the
Treasury of his Knowledge, so that most of those pieces of his which are
extant, are imperfect; particularly his Book _about the Soul_) and his
_Tedbiro 'lmotawahhid,_ i.e. _How a Man ought to manage himself that
leads a Solitary Life_ So are his _Logicks_ and _Physicks_. Those Pieces
of his which are compleat, are only short Tracts and some occasional
Letters. Nay, in his Epistle concerning the _UNION_, he himself
confesses that he had wrote nothing compleat, where he says, _That it
would require a great deal of trouble and pains to express that clearly
which he had undertaken to prove_; and, _that the method which he had
made use of in explaining himself, was not in many places so exact as it
might have been_; and, _that he design'd, if he had time, to alter it_.
So much for _Avenpace_, I for my part never saw him, and as for his
Contemporaries, they were far inferiour to him, nor did I ever see any
of their Works. Those who are now alive, are, either such as are still
advancing forwards, or else such as have left off, without attaining to
perfection; if there are any other, I know nothing of them.
As to those Works of _Alpharabius_ which are extant, they are most of
them _Logick_. There are a great many things very dubious in his
Philosophical Works; for in his _Mellatolphadelah_, i.e. _The most
excellent Sect_, he asserts expressly, _that the Souls of Wicked Men
shall suffer everlasting Punishment_; and yet says as positively in his
Politicks that they shall be dissolv'd and annihilated, and that the
Souls of the Perfect shall remain for ever. And then in his _Ethicks_,
speaking concerning the Happiness of Man, he says, _that it is only in
this Life_, and then adds, _that whatsoever People talk of besides, is
meer Whimsy and old Wives Fables_. A principle, which if believ'd would
make all Men despair of the Mercy of God, and puts the Good and Evil
both upon the same Level, in that it makes annihilation the common end
to them both. This is an Error not to be pardon'd by any means, or made
amends for. Besides all this, he had a mean Opinion of the Gift of
Prophecy, and said that in his Judgment it did belong to the _faculty of
Imagination_, and that he prefer'd Philosophy before it; with a great
many other things of the like nature, not necessary to be mention'd
here.
As for the Books of _Aristotle, Avicenna_'s Exposition of them in his
_Alshepha_ [i.e. _Health_] supplies their Room, for he trod in the same
steps and was of the same Sect. In the beginning of that Book, says,
that the _Truth_ was in his opinion different from what he had there
deliver'd, that he had written that Book according to the Philosophy of
the _Peripateticks_; but those that would know the _Truth_ clearly, and
without Obscurity, he refers to his Book, _Of the Eastern Philosophy_.
Now he that takes the pains to compare his _Alshepha_ with what
_Aristotle_ has written, will find they agree in most things, tho' in
the _Alshepha_ there are a great many things which are not extant in any
of those pieces which we have of _Aristotle_. But if the Reader, take
the literal Sense only, either of the _Alshepha_ or _Aristotle_, with,
out penetrating into the hidden Sense, he will never attain to
perfection, as _Avicenna_ himself observes in the _Alshepha_.
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