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 would soon perish, he would not endure even one day, unless it were by mere chance, unless he happened to find something upon which he might feed. For the food which man requires for his subsistence demands much work and preparation, which can only be accomplished by reflection and by plan; many vessels must be used, and many individuals, each in his peculiar work, must be employed. It is therefore necessary that one person should organize the work and direct men in such a manner that they should properly cooperate, and that they should assist each other. The protection from heat in summer and from cold in winter, and shelter from rain, snow, and wind, require in the same manner the preparation of many things, none of which can properly be done without design and thought. For this reason man has been endowed with intellectual faculties, which enable him to think, consider, and act, and by various labours to prepare and procure for himself food, dwelling and clothing, and to control every organ of his body, causing both the principal and the secondary organs to perform their respective functions. Consequently, if a man, being deprived of his intellectual faculties, only possessed vitality, he would in a short time be lost. The intellect is the highest of all faculties of living creatures: it is very difficult to comprehend, and its true character cannot be understood as easily as man's other faculties.

There also exists in the Universe a certain force which controls the whole, which sets in motion the chief and principal parts, and gives them the motive power for governing the rest. Without that force, the existence of this sphere, with its principal and secondary parts, would be impossible. It is the source of the existence of the Universe in all its parts. That force is God: blessed be His name! It is on account of this force that man is called microcosm: for he likewise possesses a certain principle which governs all the forces of the body, and on account of this comparison God is called "the life of the Universe"; comp. "and he swore by the life of the Universe" (Dan. xii. 7).

You must understand that in the parallel which we have drawn between the whole universe, on the one hand, and the individual man, on the other, there is a complete harmony in all the points which we mentioned above only in the following three points a discrepancy may be noticed.

First, the principal organ of any living being which has a heart, derives a benefit from the organs under the control of the heart, and the benefits of the organs thus become the benefits of the heart. This is not the case in the constitution of the universe. That part which bestows authority or distributes power, does not receive in return any benefit from the things under its control: whatever it grants, is granted in the manner of a generous benefactor, not from any selfish motive, but from a natural generosity and kindliness; only for the sake of imitating the ways of the Most High.

Secondly, living creatures endowed with a heart have it within the body and in the midst thereof: there it is surrounded by organs which it governs. Thus it derives a benefit from them, for they guard and protect it, and they do not allow that any injury from without should approach it. The reverse occurs in the case of the Universe. The superior part encompasses the inferior parts, it being certain that it cannot be affected by the action of any other being; and even if it could be affected, there is nobody without it that