The Improvement of Human Reason Part 1

The Improvement of Human Reason.

by Ibn Tufail.

THE PREFACE.

When Mr. _Poc.o.c.ke_ first publish'd this _Arabick_ Author with his accurate _Latin_ Version, _Anno_ 1671. Dr. _Poc.o.c.ke_ 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 Pa.s.sages 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 ill.u.s.trated with a large Commentary. The Design of the Author is to shew, how Human Capacity, una.s.sisted 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.

INTRODUCTION

To the LIFE of

_Hai Ebn Yokdhan_.

_In the Name of the most Merciful G.o.d_.[1]

Blessed be the Almighty and Eternal, the Infinitely Wise and Merciful G.o.d, _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 G.o.d, 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 G.o.d 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, (G.o.d 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 n.o.ble 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 G.o.d_.

_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 n.o.ble 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 G.o.d (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-gla.s.s, 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 G.o.d; and from thence arises a perfect Conjunction [with G.o.d.]

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 G.o.d] 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 n.o.ble a nature to be any ways attributed, to the Natural Life,_ and, _which G.o.d bestows upon such his Servants as he pleases_. But the condition of those who have attain'd to the _UNION_, to whom G.o.d 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 a.s.serts 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 G.o.d, and puts the Good and Evil both upon the same Level, in that it makes annihilation the common end to them both. This is an Error not to be pardon'd by any means, or made amends for. Besides all this, he had a mean Opinion of the Gift of Prophecy, and said that in his Judgment it did belong to the _faculty of Imagination_, and that he prefer'd Philosophy before it; with a great many other things of the like nature, not necessary to be mention'd here.

As for the Books of _Aristotle, Avicenna_'s Exposition of them in his _Alshepha_ [i.e. _Health_] supplies their Room, for he trod in the same steps and was of the same Sect. In the beginning of that Book, says, that the _Truth_ was in his opinion different from what he had there deliver'd, that he had written that Book according to the Philosophy of the _Peripateticks_; but those that would know the _Truth_ clearly, and without Obscurity, he refers to his Book, _Of the Eastern Philosophy_.

Now he that takes the pains to compare his _Alshepha_ with what _Aristotle_ has written, will find they agree in most things, tho' in the _Alshepha_ there are a great many things which are not extant in any of those pieces which we have of _Aristotle_. But if the Reader, take the literal Sense only, either of the _Alshepha_ or _Aristotle_, with, out penetrating into the hidden Sense, he will never attain to perfection, as _Avicenna_ himself observes in the _Alshepha_.

As for _Algazali_[14], he often contradicts himself, denying in one place what he affirm'd in another. He taxes the Philosophers with _Heresy_[15] in his Book which he calls _Altehaphol_, i.e.

_Destruction_, because they deny the Resurrection of the Body, and hold that Rewards and Punishments in a Future State belong to the Soul only.

Then in the beginning of his _Almizan_, i.e. _The Balance_, he affirms positively, that this is the Doctrine of the _Suphians_[16], and that he was convinc'd of the truth of it, after a great deal of Study and Search. There are a great many such Contradictions as these interspers'd in his Works; which he himself begs Pardon for in the end of his _Mizan Alamal [The Ballance of Mens Actions]_; where he says, that there are Three sorts of Opinions; 1. Such as are common to the Vulgar, and agreeable to their Notions of things. 2. Such as we commonly make use of in answering Questions propos'd to us. 3. Such private as a Man has to himself, which none understand but those who think just as he does. And then he adds, that tho' there were no more in what he had written than only this, _viz_. That it made a Man doubt of those things which he had imbib'd at first, and help'd him to remove the prejudices of Education, that even that were sufficient; because, he that never doubts will never weigh things aright, and he that does not do that will never see, hut remain in Blindness and Confusion.

_Believe your Eyes, but still suspect your Ears,_ _You'll need no Star-light[17], when the day appears_.

This is the account of his way of Philosophizing, the greatest part of which is enigmatical and full of obscurity, and for that reason of no use to any but such as thoroughly perceive and understand the matter before, and then afterwards hear it from him again, or at least such as are of an excellent Capacity, and can apprehend a thing from the least intimation. The same Author says in his _Aljawahir_ [i.e. _The Jewels_]

that he had Books not fit to be communicated, but to such only as were qualified to read them, and that in them he had laid down the _Naked Truth_; but none of them ever came into _Spain_ that we know of: we have indeed had Books which some have imagin'd to be those incommunicable ones he speaks of, but 'tis a mistake, for those are _Almaareph Alakliyah [Intellectual notices]_ and the _Alnaphchi walteswiyal [Inflation and aequation]_ and besides these, _a Collection of several Questions_. But as for these, tho' there are some hints in them, yet they contain nothing of particular use to the clearing of things, but what you may meet with in his other Books. There are, 'tis true, in his _Almeksad Alasna_, some things which are more profound than what we meet with in the rest of his Books, but he expressly says, that that Book is not _incommunicable_; from whence it follows, those Books which are come to our hands are not those incommunicable ones which he means. Some have fancy'd that there were some great matters contain'd in that Discourse of his, which is at the end of his _Meschal_ [i.e. _Cas.e.m.e.nt_] (which Belief of theirs, has plung'd them into inextricable Difficulties) where speaking of the several sorts of those who are kept from nearer Approaches, by the Brightness of the radiation of the Divine light, and then of those who had attain'd to the _UNION_, he says of these later, _That they apprehended such Attributes to belong to the Divine Essence as were destructive of its Unity_; from, whence it appear'd to them that he believ'd a sort of Multiplicity in the G.o.dhead, which is horrid Blasphemy. Now I make no Question but that the worthy Doctor _Algazali_ was one of those which attain'd to the utmost degree of Happiness, and to those heights which are proper _to_ those who enjoy the _UNION_; but as for his secret or incommunicable Books, which contain the manner of _Revelation_, they never came to my hands: and that pitch of knowledge which I have attain'd to, is owing to his other works and to _Avicenna_, which I read and compar'd with the Opinions of the present Philosophers, till at length I came to the Knowledge of the Truth. At first indeed, by way of Enquiry and Contemplation;but afterwards I came to have a perfect sense, and then I found that I could say something which I could call my own. Now I was resolv'd that you should be the first, to whom I would Communicate what I knew about these matters, both upon the account of the Intimacy of our Friendship, and your Candor and Integrity. Only observe, that my discovering to you the Ends which I attain'd in this way, without proving the Principles to you first, by which those Ends are attain'd, will do you no more Service, than any other Story which you receive by tradition, or any thing told you in general, of which you don't know how to make a particular application. Presuming that you will accept it kindly, not for any merit of the Author, but upon the account of our Friendship and Acquaintance; and I heartily desire that you mayn't stop here, but aspire to a loftier degree: for this is so far from being able to bring you to those heights, that is not sufficient to save you. Now I would lead you by the same paths which I have walk'd in before you, and make you steer by the same Compa.s.s, till you arrive at the same Point, and see with your own Eyes what I have seen before you, so as not to take it on trust any longer from me, but to experience it yourself. But this is a matter which will not only require considerable Time, but also that you are free and disingag'd from all manner of Business, and follow it close with great Application. And if you are really in earned, and set about it heartily, you will rejoyce as one that has Travelled all Night do's when the Sun rises upon him, and will receive a Blessing for your Labour, and take delight in your Lord, and he will delight in you. And for my own part, you will find me, according to your own Hearts desire, just such an one as you could wish; and I hope that I shall lead you in the right way, free from Evils and Dangers: and really I perceive some Glimmerings now, by the help of which I shall inflame your Desire, and put you upon entring this way, by telling you the Story of _Hai Ebn Yokdhan_ and _Asal_, and _Salaman_ (as _Avicenna_ calls them); in which, those that understand themselves right will find matter of Improvement, and worthy their Imitation.

FOOTNOTES:

[Footnote 1: In the Name, &c--_This is the usual Form with which the_ Mahometans _begin all their Writings, Books and Epistles.

Every Chapter in the_ Alcoran _begins so, and all their Authors have followed this way ever price. The Eastern Christians, to distinguish themselves from the_ Mahometans, _begin their Writings with_ Bismi'labi Wa'libni, _&c_. In the Name of the Father, and of the Son, and of the Holy Ghost, One G.o.d:_and so do the_ aethiopians. _We here in_ England _observe something like this in Wills, where the usual Form is_, In the Name of G.o.d, Amen.]

[Footnote 2: _These words_,--Who hath taught us the Use of the Pen; who hath taught Man what he did not know, _are taken out of the_ XCVI. _Chapter of the_ Alcoran, _according to those Editions of it which are now in use_: _but_ Joannes Andreas Maurus, _(who was_ Alfaqui, or _chief Doctor of the_ Moors _in_ Sciatinia, _in the kingdom of_ Valentia _in_ Spain, _and afterwards converted to the Christian Religion in the Year of our Lord_ 1487) _says, that it is the first Chapter that was written of all the_ Alcoran. _But be that how it will, we may from hence, and infinite other places, observe the strange way which these Eastern Writers have of Quoting the_ Alcoran; _for they intermix those Expressions which they take out of it with their own words, without giving the Reader the least Notice or Hint whence they had them, or where to find them_.]

[Footnote 3: And I testify, &c.--_After be testified the Unity of the G.o.dhead, be immediately adds_ La Sharica Leho, That he has no Partner. _These words frequently occur in the_ Alcoran, _and are particularly levell'd against the Christians, which_ Mahomet _frequently will_ Mushricoun, _i.e._. a.s.sociantes, Joyning Partners with G.o.d, _because they acknowledge the Divinity of our Blessed Saviour_.]

[Footnote 4: _The whole_ Mahometan _Creed consists only of these two Articles,_ 1. There is no G.o.d but G.o.d, [i.e. _There is but One G.o.d] and_ 2. Mahomet is his Apostle. _A very short Creed, but their Explications of it, make amends for its shortness. The Reader may see a Paraphrase of it out of_ Algazali, _in Dr_. Poc.o.c.k's Specimen Historiae Arab.u.m, p. 174.]

[Footnote 5: The Learned _Avicenna--This great Man was born in_ Bochara, _a City famous for the Birth of a great many very Learned Men; it lyes in 96 Degrees, and 50 Minutes of Longitude reckoning from the Fortunate-Islands, and 39 Degrees and 50 Minutes of Northern Lat.i.tude. A pleasant place, and full of good Buildings, having without the City a great many Fields and Gardens, round about which there is a great Wall of XII Parasangae, or 36 Miles long, which encompa.s.ses both the Fields and the City_ Abulphed. Golius _'s Notes upon_ Alferga.n.u.s. _Thus much concerning the Place of his Nativity; he was born in the Year of the_ Hegira 370, _which is about the 980 Year of Christ. He was indeed a prodigious Scholar; he had learn'd the_ Alcoran, _and was well initiated into Human Learning before he was Ten years old; then he studied Logick and Arithmetick, and read over Euclid without any help, only his Master show'd him how to demonstrate the first five or six Propositions; Then he read_ Ptolemy's Almagest, _and afterwards a great many Medicinal Books; and all this before be was sixteen years old. He was not only a great Philosopher and Physician, but an excellent Philologer and Poet. Amongst other of his Learned Works, he wrote an Arabick Lexicon; but it is lost. Besides all this, he was a Vizier, and met with a great many Troubles, which nevertheless did not abate his indefatigable Industry. The Soldiers once mutiny'd, and broke open his House, and carry'd him to Prison, and would fain have persuaded the Sultan_ Shemfoddaulah _to have put him to Death, which he refusing, was forc'd to Banish him. After a Life spent in Study and Troubles, having written more Learned Books than he liv'd Years, he died, Aged 58 Years_.]

[Footnote 6: _Subhheni_--Praise be to me. _Which is an expression never us'd but when they speak of G.o.d_.]

[Footnote 7: I am Truth--_or_, I am the True G.o.d. _For the Arabick word_ Albakko _signifies both, and is very often us'd for one of the Names or Attributes of G.o.d_. Kamus. _Dr._ Poc.o.c.k, Specimen pag. 168.]

[Footnote 8: Abu Hamed Algazali--_What_ Abu Hamed Algazali _thought concerning those Men who were so wild and Enthusiastick as to use such extravagant expressions, appears plainly from those words of his quoted by_ Dr. Poc.o.c.k _in his_ Specimen. p. 167, _where he says_, "People ran on to such a degree, (_of madness you may be sure_) as to pretend to an Union with G.o.d, and a fight of him without the interposition of any Veil, and familiarly discourse with him. _And a little after_, which sort of Speeches have occasion'd great mischiefs among the common People; so that some Country Fellows laying aside their Husbandry, have pretended to the same things: for Men are naturally pleas'd with such discourses, as give them a liberty to neglect their business, and withal promise them purity of Mind, and the attainment of strange degrees and proprieties. Now the most stupid Wretches in Nature may pretend to this, and have in their Mouths such false and deceitful expressions. And if any one denies what they say, they immediately tell you, that this Unbelief of yours proceeds from _Learning_ and _Logick_: and that _Learning_ is a _Veil_, and _Logick_ labour of the brain, but that these things which they affirm, are discovered only inwardly then by the _Light of the TRUTH_. And this which they affirm, has spread _it self_ through a great many Countries, and produc'd a great deal of Mischief." _Thus far_ Algazali. _How exactly this answers the wild extravagancies of our Enthusiasts, let themselves judge. And withal I would have them from hence learn the Modesty not to pretend to be the first after the Apostles who had endeavour'd to turn Men from Darkness to LIGHT, since they see so many worthy Persons among the Mahometans gone before them_.]

[Footnote 9: Avenpace--_This Author is oftentimes quoted by the Name of_ Ebn'olfayeg; _he was accounted a Philosopher. of great Ingenuity and Judgment_. Maimonides, _in his Epistle to_ R. Samuel Aben Tybbon, _gives him a great Character_. Abu'l Hasen Ali, _who collected all his Works, and reduced them into One Volume, prefers him before all the Mahometan Philosophers whatsoever.

He was famous for his Poetry as well as Philosophy; he died young, being prison'd at_ Fez, _in the Year of the_ Hegira 533. _i.e. of Christ_, 1138, or 39, _others in the Year_ 525, _which answers to_ 1131. _Most of his Works are imperfect_. See Dr. _Poc.o.c.k's Elenchus Scriptorum prefix'd to the Arabick Edition of this Book_.]

[Footnote 10: _Tho' this instance will serve to explain the meaning of the Author, yet 'tis very improper, because 'tis utterly impossible to give a Man that is born Blind, the least notion or idea of Light or Colours_.]