"Listen, O my son! There is no wisdom equal unto the belief in God! He created the world, and shall we liken ourselves unto Him in seeking to penetrate into the mysteries of His creation? Shall we say, Behold this star spinneth round that star, and this other star with a tail goeth and cometh in so many years! Let it go! He from whose hand it came will guide and direct it.
"But thou wilt say unto me, Stand aside, O man, for I am more learned than thou art, and have seen more things. If thou thinkest that thou art in this respect better than I am, thou art welcome. I praise God that I seek not that which I require not. Thou art learned in the things I care not for; and as for that which thou hast seen, I spit upon it. Will much knowledge create thee a double belly, or wilt thou seek Paradise with thine eyes?
"O my friend! if thou wilt be happy, say, There is no God but God! Do no evil, and thus wilt thou fear neither man nor death: for surely thine hour will come!
"The meek in spirit (El Fakir)
"Imaum Ali Zadi."
[537] "Though a man in a fever should from sugar have a bitter taste which at another time would produce a sweet one, yet the idea of bitter in that man's mind would be as clear and distinct from the idea of sweet as if he had tasted only gall. Nor does it make any more confusion between the two ideas of sweet and bitter that the same sort of body produces at one time one and at another time another idea by the taste, than it makes a confusion in two ideas of white and sweet, or white and round, that the same piece of sugar produces them both in the mind at the same time." Locke's Essay, bk. ii. ch. xi. § 3.
[538] Cf. Bradley, Logic, p. 226.
[539] This apprehension of them as forming a single system is what Mr. Bradley means by the act of construction which underlies all reasoning. The awareness, which then supervenes, of the additional relation of which I speak in the next paragraph of my text, is what this author calls the act of inspection. Cf. Principles of Logic, bk. ii. pt. i. chap. iii.
[540] Realities fall under this only so far as they prove to be the same. So far as they cannot be substituted for each other, for the purpose in hand, so far they are not the same; though for other purposes and in other respects they might be substituted, and then be treated as the same. Apart from purpose, of course, no realities ever are absolutely and exactly the same.
[541] A mind, in other words, which has got beyond the merely dichotomic style of thought which Wundt alleges to be the essential form of human thinking (Physiol. Psych., ii. 312).