Though philosophers call man the microcosm, divines call him the macrocosm.
In outward form thou art the microcosm,
But in reality the macrocosm. 4
Seemingly the bough is the cause of the fruit, 5
But really the bough exists because of the fruit.
Were he not impelled by desire of fruit,
The gardener would never have planted the tree.
Therefore in reality the tree is born from the fruit,
Though seemingly the fruit is born from the tree.
For this cause Mustafa said, "Adam and all prophets
Are my followers and gather under my standard.
Though to outward view I am a son of Adam,
In reality I am his first forefather,
Because the angels worshipped him for my sake,
And 'twas in my footsteps that he ascended to heaven.
Hence in reality our first parent was my offspring,
As in reality the tree is born of its own fruit."
What is first in thought is last in act.
Thought is the special attribute of the Eternal.
This product goes forth from heaven very swiftly,
And comes to us like a caravan. 6
'Tis not a long road that this caravan travels;
Can the desert stop the deliverer?
The heart travels to the Ka'ba every moment,
And by divine grace the body acquires the same power.
Distance and nearness affect only the body,
What do they matter in the place where God is?
When God changes the body,
It regards not parasangs or miles.
Even on earth there is hope of approaching God.
Press on like a lover, and cease vain words, O son!
In the course of his rebuke to the messengers of Bilqis for bringing him mere gold instead of a humble heart, Solomon tells the story of the druggist
who used soapstone or Persian earth for a weight. A man came to him to buy sugar-candy, and as he had no weight at hand, he used a lump of soapstone
instead; but, while his back was turned, the purchaser stole a bit of the soapstone. The druggist, though he saw what he was doing, would not
interrupt him, for he knew that the more soapstone the purchaser stole, the less sugar-candy he would get. In like manner the more men grasp at the
transitory wealth of this world, the less they will obtain of the stable wealth of the world to come.
Ho! pious ones, build the lively temple of the heart,
That the Divine Solomon may be seen, and peace be upon you!
And if your demons and fairies be recalcitrant,
Your good angels must place collars on their necks.
If your demons go astray through guile and fraud,
Chastisement must overtake them swift as lightning.
Be like Solomon, so that your demons
May dig stones for your spiritual edifice.
Be like Solomon, free from evil thoughts and guile,
So that carnal demons and Jinns may be submissive to you.
Your heart is as Solomon's signet; take good care
That it falls not a prey to demons,
For then demons will rule over you as over Solomon.
Guard then your signet from the demons, and be at peace.
Then follow commentaries on the text, "O thou enfolded in thy mantle;" 34 on the proverb, "Silence is the proper answer to a fool;" on the Hadis,
"God created the angels with reason and the brutes with lust, but man he created with both reason and lust; the man who follows reason is higher than
the angels, and the man who follows lust is lower than the brutes;" on the text, "As to those in whose heart is a disease, it will add doubt to
their doubt, and they shall die infidels," 35 and a comparison of the struggle between reason and lust to that between Majnun and his she-camel, he
trying to get to his mistress Laila, and the she-camel trying to run home to her foal.
It was a moment when, according to the tradition, 'I was with God in such a manner that neither prophet nor angel found entrance along with me,' 2
and this man intruded between us. I desired no mercy save the king's blows; I sought no shelter save the king. If the king had cut off my head he
would have given me eternal life in return for it. My duty is to sacrifice my life; it is the king's prerogative to give life. The night which is
made dark as pitch by the king scorns the brightness of the brightest festal day. He who beholds the king is exalted above all thoughts of mercy and
vengeance. Of a man raised to this exalted state no description is possible in this world, for he is hidden in God, and words like 'mercy' and
'vengeance' only express men's partial and weak views of the matter. It is true 'God taught Adam the names of all things,' 3 but that means the
real qualities of things, and not such names as ordinary men use, clad in the dress of human speech. The words and expressions we use have merely a
relative truth, and do not unfold absolute truth."