e be unjust for once if she will. "The
lover's heart preserves so many looks and words, in which she gave him
more than justice."

3. "SHAH ABBAS" shows Ferishtah, now full Dervish, expounding the
relative character of belief. "We wrongly give the name of belief to the
easy acquiescence in those reported facts, to the truth of which we are
indifferent; or the name of unbelief to that doubting attitude towards
reported facts, which is born of our anxious desire that they may be
true. It is the assent of the heart, not that of the head, which is
valued by the Creator."

Lyric. Love will guide us smoothly through the recesses of another's
heart. Without it, as in a darkened room, we stumble at every step,
wrongly fancying the objects misplaced, against which we are stumbling.

4. "THE FAMILY" again defends the heart against the head. It defends the
impulse to pray for the health and safety of those we love, though such
prayer may imply rebellion to the will of God. "He, in whom anxiety for
those he loves cannot for the moment sweep all before it, will sometimes
be more than man, but will much more often be less."

Lyric. "Let me love, as man may, content with such perfection as may
fill a human heart; not looking beyond it for that which only an angel's
sense can apprehend."

5. "THE SUN" justifies the tendency to think of God as in human form.
Life moves us to many feelings of love and praise. These embrace in an
ascending scale all its beneficent agencies, unconscious and conscious,
and cannot stop short of the first and greatest of all. This First Cause
must be thought of as competent to appreciate our praise and love, and
as moved by a beneficent purpose to the acts which have inspired them.
The sun is a symbol of this creative power--by many even imagined to be
its reality. But that mighty orb is unconscious of the feelings it may
inspire; and the Divine Omnipotence, which it symbolizes, must be no
less incompetent to earn them. For purpose is the negation of power,
implying something which power has not attained; and would imply
deficiency in an existence which presents itself to our intelligence as
complete. Reason therefore tells us that God can have no resemblance
with man; but it tells us, as plainly, that, without a fiction of
resemblance, the proper relation between Creator and creature, between
God and man, is unattainable.[121] If one exists, for whom the fiction
or fancy has been converted into fact--fo