How an old man complained of his ailments to a doctor, and how the doctor answered him.

3088. An old man said to a doctor, “I am in torment because of my brain.”

3089. The doctor replied, “That weakness of brain is from age. Said the old man, “There are spots of darkness on my eyes.”

3090. “It is from age, O ancient Shaykh,” said the doctor. “Awful pain comes in my back,” said he.

3091. “It is from age, O emaciated Shaykh” said the doctor. “Whatever I eat,” said he, “is not digested.”

3092. The doctor replied, “Weakness of stomach also is (the result) of age.” Said he, “When I breathe, respiration is hard for me.”

3093. “Yes,” he said, “it is asthma; when old age arrives, two hundred diseases come on.”

3094. “O fool,” he exclaimed, “you have stuck at this: this is all that you have learned of medicine.

3095. O crack-brained man, your intellect has not given you this knowledge, that God hath appointed a remedy for every pain. 3096. You, stupid ass, from poorness of ability have remained (fallen) on the ground for want of a sufficient foothold.”

3097. Then the doctor said to him, “O sexagenarian, this anger and this choler are also from old age.

3098. Since all the functions and parts (of your body) are atrophied, your self-control and patience have become weak.”

3099. He (an old man) cannot endure two words, he cries out thereat; he cannot retain one draught, he vomits (it).

3100. Except, to be sure, the Ancient (Pír) that is drunken with God, and in whose inward being there is “a goodly life.”

3101. Outwardly he is old, but within he is young. What thing, verily, is he? He is the saint and the prophet.

3107. All that you may think of is liable to pass away; he that comes not into thought is God.

3108. Wherefore (then do they behave with) presumption at the door of this house, if they know who is within the house?

3109. Fools venerate the mosque and endeavour to destroy them that have the heart (in which God dwells).

3110. That (mosque) is phenomenal, this (heart) is real, O asses! The (true) mosque is naught but the hearts of the (spiritual) captains.

3111. The mosque that is the inward (consciousness) of the saints is the place of worship for all: God is there.

3113. In thee are the moral natures of those peoples of yore: how art not thou afraid lest thou be the same (as they)?

3114. In thee are the moral natures of those peoples of yore: how art not thou afraid lest thou be the same (as they)?

3115. Forasmuch as all those marks are in thee, and thou art (one) of them, how wilt thou be saved?

The story of Júhí and the child who cried lamentably beside his father's bier.

3116. A child was crying bitterly and beating his head beside his father's coffin,

3117. Saying, “Why, father, where are they taking you to press you tight under some earth?

3118. They are taking you to a narrow and noisome house: there is no carpet in it, nor any mat;

3119. No lamp at night and no bread by day; neither smell nor sign of food is there.

3120. No door in good repair, no way to the roof; not one neighbour to be (your) refuge.

3121. Your body, which was a place for the people's kisses—how should it go into a blind and murky house?

3122. A pitiless house and narrow room, where neither (your) face will be lasting nor (your) colour.”

3123. In this manner was he enumerating the qualities of the house, whilst he wrung tears of blood from his two eyes.

3124. Júhí said to his father, “O worthy (sir), by God they are taking this (corpse) to our house.”

3125. The father said to Júhí, “Don't be a fool!” “O papa,” said he, “hear the marks (of identity).

3126. These marks which he mentioned one by one—our house has them (all), without uncertainty or doubt.

3127. (It has) neither mat nor lamp nor food; neither its door is in good repair, nor its court nor its roof.”

3128. In this wise the disobedient have a hundred marks upon themselves, but how should they see them?

3129. The house, namely, the heart that remains unlighted by the beams of the sun of (Divine) Majesty,

3130. Is narrow and dark as the souls of Jews, (being) destitute of (spiritual) savour of the loving King.

3131. Neither has the radiance of the Sun shone into that heart, nor is there (in it any) spaciousness or opening of the door.

3132. The tomb is better for thee than a heart like this. Come now, arise from the tomb which is thy heart!

3133. Thou art living and born of the living. O gay and winsome one, art not thou choked by this narrow tomb?

3139. Whosoever hath seen God is of God: whosoever hath seen that Sea is that Fish.

3140. This world is a sea, and the body a fish, and the spirit is the Jonah debarred from the light of the dawn.

3141. If it be a glorifier (of God), it is delivered from the fish; otherwise, it becomes digested therein and vanishes.

3146. No glorification hath such a (high) degree (as patience hath); have patience: patience is the key to relief (from pain).

3147. Patience is like the bridge Sirát, (with) Paradise on the other side:

3149. What should you know of the (sweet) savour of patience, O you of brittle heart—especially, of patience for the sake of that Beauty of Chigil?

3150. A man's delight is in campaigns (for Islam) and in the glory and pomp (of war); pathico voluptas e pene est.

Story of the desert Arab and his putting sand in the sack and the philosopher's rebuking him.

3176. A certain Arab of the desert loaded a camel with two big sacks—(there was) one full of grain.

3177. He was seated on the top of both sacks. A glib philosopher questioned him.

3178. He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.

3179. Afterwards he said to him, “What are those two sacks filled with? Tell (me) the truth of the matter.” 3180. He replied, “In one sack I have wheat; in the other is some sand—not food for men.”

3181. “Why,” he asked, “did you load this sand?” “In order that the other sack might not remain alone,” he replied.

3182. “For wisdom's sake,” said he, “pour half the wheat of that pannier into the other,

3183. So that the sacks may be lightened, and the camel too.” He (the Arab) cried, “Bravo! O clever and noble sage!

3184. Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!”

3185. The good man took pity on the philosopher and resolved to mount him on the camel.

3186. He said to him again, “O fair-spoken sage, explain a little about your own circumstances as well.

3187. (With) such intelligence and talent as you have, are you a vizier or a king? Tell the truth.”

3188. He answered, “I am not (either of) these two: I am of the common folk. Look at my appearance and dress.”

3189. He asked, “How many camels have you? How many oxen?” “I have neither these nor those,” he replied: “do not dig at me.”

3190. He said, “At any rate, what goods have you in your shop?” He answered, “Where have I a shop, and where a dwelling-place?”

3191. “Then,” said he, “I will ask about money. How much money (have you)?—for you are a solitary wanderer and one whose counsel is prized.

3192. With you is the elixir which changes the copper of the world (into) gold: your understanding and knowledge are inlaid with pearls.”

3193. “By God,” he replied, “O chief of the Arabs, in my whole property there is not the means of (buying) food for the night.

3194. I run about with bare feet and naked body. If any one will give me a loaf of bread—thither I go.

3195. From this wisdom and learning and excellence (of mind) I have got nothing but phantasy and headache.

3196. Then the Arab said to him, “Begone far from my side, so that your ill-luck may not rain upon me.

3197. Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.

3198. Either go you in that direction, and I will run in this direction; or if your way be forwards, I will go back.

3199. One sack of wheat and the other of sand is better for me than these vain contrivings.

3200. My foolishness is a very blessed foolishness, for my heart is well furnished (with spiritual graces) and my soul is devout.”

3201. If thou desire that misery should vanish (from thee), endeavour that wisdom may vanish from thee.

3202. The wisdom which is born of (human) nature and phantasy, the wisdom which lacks the overflowing grace of the Light of the Glorious (God).

3203. The wisdom of this world brings increase of supposition and doubt; the wisdom of the Religion soars above the sky.

3204. The ingenious rascals of (this) latter time have aggrandised themselves over the ancients;

3205. The (apt) learners of cunning have burnt (consumed) their hearts (in study) and have learned feints and tricks;

3206. They have thrown to the winds patience and altruism and self-sacrifice and generosity—(qualities) which are the elixir of (spiritual) profit.

3207. The (right) thought is that which opens a way: the (right) way is that on which a (spiritual) king advances.

3208. The (true) king is he that is king in himself, and is not made king by treasuries and armies;

3209. So that his kingship remains unto everlasting, like the glory of the empire of the Mohammedan Religion. The miracles of Ibráhím son of Adham—may God sanctify his holy spirit!—on the seashore.

3210. Thus, it is related of Ibráhím son of Adham that after a journey he sat down (to rest) by the edge of the sea.

3211. (Whilst) he was stitching his Súfí mantle, an Amír, walking on the shore, suddenly came to that spot.

3212. That Amír had been one of the Shaykh's servants; he recognized the Shaykh and at once bowed low.

3213. He was astounded at the Shaykh and at his dervish garb— (for) his nature and outward guise had become transformed.

3214. (Marvelling) that he gave up such a grand kingdom, and chose that very pettifogging (spiritual) poverty;

3215. (And why) he lets the sovereignty of the Seven Climes be lost (by him), and plies the needle on his dervish-cloak, like a beggar.

3216. The Shaykh became aware of his thought: a Shaykh is as the lion, and (people's) hearts are his jungle.

3217. He is entering, like hope and fear, into (their) hearts: not hid from him are the secrets of the world.

3218. Keep watch over your hearts, O fruitless ones, in the presence of the majesty of the men of heart (saints).

3225. The Shaykh quickly threw his needle into the sea, and with a loud voice called for the needle.

3226. Myriads of Divine fishes—in the lips of each fish a needle of gold.

3227. Lifted their heads from God's sea, saying, “Take, O Shaykh, God's needles.”

3228. He turned his face towards him (the Amír) and said to him, “O Amír, is the kingdom of the heart (spirit) better, or such a despicable kingdom (as I once possessed)?”

3229. This (miracle) is the outward sign, this is nothing: wait till you enter the inward (shrine and) see (what is there)!

3230. From the garden they bring to town (only) a branch: how should they carry thither the (whole) garden and orchard?

3231. Especially, a Garden whereof this heaven is (but) one leaf; nay, that is the kernel, and this other (world) is as the husk.

3232. (If) you are not stepping on (briskly) towards that Garden, seek more scent, and get rid of (your) rheum,

3233. In order that that scent may draw your soul (thither); in order that that scent may become the light of your eyes.

3234. For the scent's sake Joseph, son of Jacob the prophet, said: “Cast (my shirt) upon my father's face.”

3235. For this scent's sake Ahmad (Mohammed) constantly said in (his) exhortations: “In the ritual prayer is the delight of mine eye.”