It is to two English scholars, father and son, Edward Pococke, senior and junior, that the world is indebted for the knowledge of one of the most charming productions Arabian philosophy can boast of.

Generally looked upon as a subject of repulsive aridity, in its strange combination of the most heterogeneous philosophical systems, devoid of the grace and charm of attractive style, un-brightened by brilliancy of wit or spirit, Arabian philosophy has, for centuries past, been subject to sad and undeserved neglect.

Yet I cannot imagine a better and more eloquent refutation of this erroneous view than a rendering, in fresh garb, of this romance of Hayy Ibn Yokdhan, simple and ingenuous, yet fragrant with poetry and withal fraught with deep philosophical problems the interest in which I wish to revive.

Pococke, the father, and this fact alone was sufficient to stamp it at once as a work in which vast erudition and thoroughness of investigation had joined hands - for both these savants were men of wide reputation and brilliant attainments.

England, that has put students of Oriental lore under such large obligations, has never given to the world a greater Arabic scholar than Edward Pococke, "the Glory and Ornament of his Age and Nation," the famous author of the "Specimen historian Arabum"; * a veritable store-house of historical, scientific, literary, and religious information, and the equally famous editor of the annals of Eutychius and of the history of Dynasties by Abul faradj.

In the splendid array of famous Arabic scholars the last century has produced there are only two in England that rank with Edward Pococke on the same level - two men whose names stand out in bold relief, namely, Edward William Lane, prince among lexicographers, and William Wright, the brilliant exponent of the theories of the native Arabic grammarians.

The co-operation of Edward Pococke, the father, in the edition of this book, "Philosophus auto-didactus," was indeed the best recommendation. To Edward Pococke, the father, is due the honour of having discovered and unearthed this priceless gem of Arabic philosophical literature, whilst the son, "the worthy son of so great a father,"

* This book, by the way, was the first book in Arabic type which issued from the Oxford University Press, just as his "Porta Mosis," containing the six Prefatory Discourses of Maimonides on the Mishna, was the first Hebrew text (in fact Arabic with Hebrew characters) printed at Oxford.

undertook the task, by no means an easy one, of editing the Arabic text and furnishing it with a Latin translation. * This Latin translation was undoubtedly for that time a praiseworthy performance; yet, considering the enormous strides Oriental science has made during the last centuries, and with all the new material at hand, we are to-day able to put the philological groundwork on a more solid basis.

In casting about for the work of an Arabian philosopher for the "Wisdom of the East" Series, I could not think of anything more engaging, more captivating, than this simple romance.

Unfortunately, for reasons of space, I could not give a translation in full, but I have given the most interesting parts. On the passages, however, which I had to leave out, I have dwelt at greater length in this Introduction. In the translation I have tried to preserve the cachet, the archaic flavour and spirit of the book.

The idea underlying the story is, as Ockley puts it, to show how human capacity may, unassisted by any external help, attain to the knowledge of the higher world, and so by degrees rind out its dependence upon a superior Being, the immortality of the soul, and other questions of the highest importance. In short, it describes the gradual awakening of the soul, the evolution of an original mind from its first groping in the dark to the most dazzling heights of philosophical speculation.

* The value of the book was quickly recognised. In a comparatively short time it quite caught the fancy of the public - in fact it took the world by storm, and for a long time it remained greatly in vogue.

The great charm of the book lies in its simplicity and ingenuousness; in its entire freedom from affectation of style ; in the transparent lucidity of its exposition, which is in pleasant contrast with the ponderous works of other philosophical writers amongst the Arabs.

Yet with all its ingenuousness, what sustained power of thought, what depth of philosophical penetration!

Hayy Ibn Yokdhan - this prototype of Robinson Crusoe - truly a pathetic, yet inspiring figure !

The simple setting of a man, living a solitary life on an Island, entirely given up to meditation and introspection, is used by our author as an arena for the display of his philosophical views, which, in kaleidoscopic transformation, cover the whole range of wisdom of those times - astronomical, geographical, cosmographic, physiological, - and so on, the whole picture touched with the wand of the master.

The author of the story, Ibn Tufail, though he is generally not reckoned among the most prominent in that brilliant array of Arabian philosophers for whom Spain became the rallying-point in the eleventh and twelfth centuries, yet his name will outlive centuries. For the romance which he has given to the world is a work of everlasting beauty, of immortal freshness; one that will never grow stale in the flight of ages.

Little is known of his private life, which seems to have passed by as uneventful as that of many of the philosophers and scientists of those ages.

He was born at Guadix, a little town of Andalusia. After having finished his education, he became a secretary at Granada, and later on we find him as Vezir and Physician to Abu Yakub, one of the first representatives of the dynasty of the Almohades. He died in Morocco, in 1185, leaving, besides his story of Hayy Ibn Yokdhan, only a few poems of insignificant value; whilst his principal work, the Self-taught Philosopher, has secured for him immortality.