[190]“O Moslims! what is to be done? I do not know myself; I am neither Jew, nor Christian, nor Gueber, nor Moslim; I am not from the East nor from the West; nor from land nor sea; neither from the region of nature nor from that of heaven; not from Hind nor China; not from Bulgaria nor Irak, nor from the towns of Khorassan. I am neither water nor dust, wind nor fire; not from the highest nor deepest, neither self-existent nor created; I am not from the two worlds, no son of Adam, not from hell nor from heaven, nor paradise. He is the first, the last, the interior, the exterior; I know but him, Yahu! Yahu! Menhu! I looked up, and saw both worlds to be one; I see but one――I seek but one――I know but one. My station is without space, my mark without impression; it is not soul nor body; I am the soul of souls. If I had passed one single day without thee, I would repent to have lived one single hour. When one day the friend stretches out his hand to me in solitude, I tread the worlds under my feet, and open my hands. O Shams Tabrizi,[191] I am so intoxicated here that, except intoxication, no other remedy remains to me.” We know, by the preceding, what the Súfi is not; we shall now learn what he is. “O Moslims! I am intoxicated by love in the world. I am a believer――an unbeliever――a drunken monk; I am the Shaikhs Bayazid, Shubli, Juneid, Abu Hanifa, Shafei, Hanbeli; I the throne and tent of heaven, from the dust up to the Pleyads; I am whatever thou seest in separation and enjoyment; I am the distance of two bows-length[193] around the throne; I am the Gospel, the Psalter, the Koran; I am _Usa_ and _Lat_,[194] the cross, the _Bál_ and _Dagon_,[195] the Kâbah, and the place of sacrifice. The world is divided into seventy-and-two sects, but there is but one God; the believer in him am I; I am the lie, the truth, the good, the evil, the hard and the soft, science, solitude, virtue, faith, the deepest pit of hell, the greatest torment of flames, the highest paradise, Huri, Risvan,[196] am I. What is the intent of this speech? Say it, O Shams Tabrizi! The intended meaning is: I am the soul of the world.” After having sounded human nature in its depth, and viewed it in its various forms, the Muhammedan philosophers conceived a high idea of man in general, and call him _insan kamil_, “the perfect man.” He is the reunion of all the worlds, divine and naturaf, universal and partial; he the book, the pure, sublime, and venerable pages of which are not to be touched, nor can be comprehended, but by those who have thrown off the dark veils of ignorance. His soul is to his body what the universal soul is to the great world, which bears the name of “the great man.”