29. Also ¢hat his good will is not a discontinuous will, (30) and as ¢o his evil will, which makes evil things, that is judicious.
31. And many other inconsistencies which are in the assertions of varzous sects.
32. If it be not possible for an orderly (padm4ntk) religion to exist, without rescue from these inconsistent assertions of many kinds, (33) they then? say this of it, that zo the supposers of two original evolutions * the work of the sacred being is weak and unresisting ; (34) aud they say 7z¢ is not as 2¢ were adapted to the grandeur of the sacred being.
35. Upon this subject, too, there are some matters, which I skad/ clearly: state, that should be dictated and known. 36. That is, does he* make divine things weaker and more unresisting, (37) where 2¢ zs hewho says that ¢he sacred being’s own achievements,
1 Reading bandak-gastth instead of Paz. bandayasti; compare Chap. IV, 73 n.
® Reading adinas, ‘ then of it,’ for Paz. aina, as in Chap. IV, 81.
5 That is, those who hold the orthodox Mazda-worshipper’s opinion, that the producer of evil is independént of the producer of good, so long as the former continues to exist.
* The believer in a single original evolution without any independent producer of evil. Connect §§ 36, 37 with §§ 52, 53.
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which were created by him, have all lapsed into Jeng intolerant of command and deaf to admonition, (38) till even the most tender-bodied creatures struggle against his will? 39. And so ¢hey have slain or impaled those many prophets (vakhshvar4n) and apostles (pétkhambar4n) of his, who are appointed by him; (40) and there are some who have acted scornfully, contemptibly, and irreverently. 41. This, too, is where he has not only not protected his own dominion from the vile creatures which were created by him himself, but Ze 4as himself afflicted his own dominion also ; (42) and he himself destroys his own productions without a reason, (43) and himself renders his own creations useless. 44. Through his own culpability he himself destroys his own innocent servants. 45. He himself makes his own peculiar friends weak, needy, sinful, and deluded. 46. And hes wrath, 2z/lcted upon a single innocent servant, which is like Aharman’s!, makes his own innumerable creatures unobservant azd deluded. 47. For a sin that is limited, which is owing to his own actions, he puts the innocent to unlimited punishment® 48. The door of forgiveness is finally shut up, (49) and he is not satiated with the pain, distress, and misery of his own creatures, (50) éa¢ maintains them perpetually in action and excitement. 51. And yet he is not able to insist upon the commands which he
1 Aharman being supposed to be the producer of the demon of wrath, who is one of his most powerful auxiliaries.
51. And yet he is not able to insist upon the commands which he
1 Aharman being supposed to be the producer of the demon of wrath, who is one of his most powerful auxiliaries.
3 Sans. has ‘he puts another unlimited punishment upon the innocent ;’ Nér, having read han6, ‘another,’ instead of avd, ‘to,’ which two words are written alike in Pahlavi. As the author’s interpretation of his opponent’s argument assumes that everything, including sin, is produced by the sacred being, he naturally concludes that the sinners themselves are innocent.
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gives zm the beginning, middle, ov end. 52. Or is z¢ he! who says that that ome is: the sacred being who is perpetually a ruler, all-knowing and almighty; (53) whose dominion and knowledge and power are perpetual and for unlimited time? 54. Owing to him, too, is the happiness of any goodness; (55) his actions also are for a purpose, 42s commands are advantageous, (56) Ae zs compassionate and forgiving as regards his own servants, (57) and is an abundant bestower of recompense, too, o# that servant who is a carrier off of victory. 58. As to him who is a sinner, who, on account of his own sinfulness, becomes captive zm the hands of the enemy?, 4e zs forgiving upon atonement /ov the sinfulness and cleansing from iniquity and pollution. 59. /z the end 4e is no leaver of any good creature captive in the hands of enemies, (60) and is their protector, maintainer, and cherisher, in bedy and life, amid their contest and struggle with enemies. 61. fe zs a complete defender of his own empire from opponents of a different nature, (62) and his champions and troops become victorious in the struggle and contest. 63. Amd in the end He zs a bringer of victory zo his own creatures, as regards every iniquity.
64. When it is observed as to light, knowledge, sight, life, health, ava other divine creations, that they are fully resistant and prevailing over darkness,
1 The believer in two original evolutions, good and evil; the producer of the latter being independent of the producer of the former for a limited period of existence. This producer of evil is not clearly described here, but is mentioned in §§ 58-61, 72 as an enemy and opponent. §§ 52, 53 are to be read in connection with §§ 36-38.
2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100.
CHAPTER XII, 52-78. 207
This producer of evil is not clearly described here, but is mentioned in §§ 58-61, 72 as an enemy and opponent. §§ 52, 53 are to be read in connection with §§ 36-38.
2 The spiritual enemy, Aharman, 5 Compare Chap. IV, 100.
CHAPTER XII, 52-78. 207
ignorance, blindness, death, sickness, azd other demoniacal peculiarities—(65) because this is known, that light is the putting aside of all darkness, (66) knowledge is victorious over ignorance, (67) and life is powerful! and increasing over death, (68) for, owing to the powerfulness and increase of life, the incalculable progress of the creatures arises from two persons, (69) and multitudes are confident about it ; (70) so also sight and health are manifestly as much victorious and powerful over blindness and sickness —(71) such being observed, it is also expedient to observe this, that is, what does the opposing fiend want, and about what do the troops of the sacred being struggle ?
72. That opponent wants this that he speaks of thus: ‘I wz/d make this earth and sky and the creatures which are luminaries? extinct, (73) or I will bring them into my possession, and well pervert them from their own nature 3, (74) so that the sacred being shall not be able to occasion the resurrection and the renovation of the universe, and to restore his own creatures.’
75. The troops of the sacred being struggle about this, that the opponent shall not attain to Azs will through 47s desire. 76. Odserve this, too, that the troops of Athaymazd have deen valiant in struggling and successful in will ever since the original creation.
77. From this.z¢ is manifest, when it happens ¢hat this earth and sky are formed, (78) that it would be possible for him to make all creatures and creations extinct; but 4e is incapable of making even one of the most tender-bodied creatures of the sacred being
1 Assuming that Paz.avazmand stands for Pahl. aog-hémand. 3 Sans, has ‘of the luminaries,’ 5 Compare Bad. I, 14.
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extinct. 79. Because, if even, by reason of death, the body be separated from life, z¢ is not extinction and change of nature from its own self, but decay! of peculiarities and a necessity of gozng from place to place, from duty to duty*% 80. Then each one of the qualities of one’s body and life is to subsist again, in its own nature, for other duties, as is revealed. 81. And the existence of these creatures and creation, fully continuously ad perpetually active, is advantageously manifest during a suitable period.
82. Thus far is considered complete upon this subject.
Cyaprer XIII.
1. Again, about the inconsistency and faulty statements of the first scripture *, (2) which they call holy (4z4d)—(3) and as to it they are, 7% every way, unanimous that the sacred being wrote z¢ with his own hand, and gave zt to Moses (Mish4é)—(4) so that, as z¢ is full of delusion, I wz// here publish, for your information, a story * out of all zés stupidity and of much that is in it.
5. It states, in the beginning of the scripture, (6) that ¢here first arose earth, without form and void 5,
' Assuming that Paz. nydrasni is a misreading of Pahl. nihérisnd.
2 Compare Chap. IV, 87. 5 The Old Testament.
4 Paz. nihazg-e (Pahl. nisang-1, Av. ni+sangha) appears to mean ‘a tale, tract, or essay,’ and is connected with farhang, ‘learning. Sans. has ‘somewhat, a little.’
5 Assuming that Paz. dv khan u tan (which Nér. seems to have understood as 4v-i khfn-vatén, ‘water containing blood ’) is a misreading of Pahl. afam va tahan. Nér. may have been thinking of Mkh. IX, 8.
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darkness, and black water; (7) and the breathing? of the sacred being ever yearns? over the face of that black water*®. 8. Afterwards the sacred being spoke thus: ‘Let ¢heve be light,’ (9) and there was light*. 10. And stooping he considered that light below him, (11) and the light was transmitted by him to the day, and the darkness to the night®. 12. In six days this world and sky and earth were also created by him, (13) for during the seventh day he was reposing (khasp4n) and comfortable*. 14. Through that same mystery (r4z) even now the Jews are enjoying repose on the Sabbath day *.
15. This, too, zs stated, that Adam and his wife Eve (Havdé) were created by him, (16) ad put into a garden of paradise (vahist); (17) so that Adam
} Reading v4y4, ‘air, breath,’ instead of Paz. vakhsh, ‘ growth, expanse ;’ these two words being written alike in Pahlavi. Sans. has ‘eyes.’
® Reading niy4zéd instead of Paz. ny4ved. Sans. has ‘looks.’
® “Tn the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters’ (Gen. i. 1, 2).
* ‘And God said, “Let there be light :” and there was light’, (Gen. i. 3).
5 ‘And God saw the light, that #4 was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night’ (Gen. i. 4, 5).
® ‘And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them.
. And he rested on the seventh day from all his work which he had thade’ (Gen. i. 31; ii. 1, 2).
7 *But the seventh day zs the sabbath of the Lord thy God: za z# thou shalt not do any work. ... For 7 six days the Lord made heaven and earth, the sea, and all that in them zs, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it’ (Ex. xx. ro, 11).
[24] P
p. 210
... For 7 six days the Lord made heaven and earth, the sea, and all that in them zs, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it’ (Ex. xx. ro, 11).
[24] Pp. 210 should perform cultivation in that garden, and should keep watch’, 18. The Lord?, who is the sacred being himself, commanded Adam (19) thus: ‘Eat of every tree which is in this garden, except of that tree of knowledge; (20) because when you eat thereof you die®’ 21, Afterwards a serpent was also put by him into the garden; (22) aad that serpent deceived Eve and spoke thus: ‘Ze? us eat of the gathering from this tree, and kt us give zt to Adam‘, 23. And she acted accordingly, (24) and Adam likewise ate®, 25. And Azs knowledge became such that good was distinguished by him from evil, and they did not die*®. 26. He also saw and knew that he was naked, (27) and became concealed under the trees ; (28) he likewise covered over his own body wth leaves of trees, on account of the shame of nakedness’, 29. Afterwards the Lord went to the
1 «So God created man in his own image, in the image of God created he him; male and female created he them.... And the Lord God took the man and put him into the garden of Eden, to dress it and to keep it’ (Gen. i, 27; ii. 15).
? Paz. Adind is evidently a misreading of the Pahlavi form of Heb. adonAi, ‘ Lord.’
8 ‘And the Lord God commanded the man, saying, “ Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good-and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” ’ (Gen. ii. 16, 17).
* “Now the serpent was more subtle than any beast of the field which the Lord God had made. And he said unto the woman,... “ye shall not surely die” ’ (Gen. iii. 2, 4).
5 “She took of the fruit thereof, and did eat; and gave also unto her husband with her, and he did eat’ (Gen. iii. 6).
®<“For God doth know that in the day ye eat thereof, then your eyes. shall be opened ; and ye shall be as gods, knowing good and evil”’ (Gen. iii. 5).
7 ‘And the eyes of them both were opened, and they knew that they were naked: and they sewed fig leaves together, and made
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shall be opened ; and ye shall be as gods, knowing good and evil”’ (Gen. iii. 5).
7 ‘And the eyes of them both were opened, and they knew that they were naked: and they sewed fig leaves together, and made
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garden, and called Adam by name thus: ‘ Where art thou! ?’ 30. Adam replied thus : ‘ Here I am, under the trees, for this reason, because I am naked#’ 31. The Lord indulged 2% wrath, (32) azd spoke thus: “Who could have informed ¢hee that thou art naked ? 33. Mayest thou not ever yet ® ave eaten of that tree of knowledge, of which I said that you shall not eat*?’ 34, Adam spoke thus: ‘I have décen deceived éy this woman, who was given to me by thee, and I ate®’ 35. And the Lord enquired of Eve thus: | ‘Why was it so done by thee?’ 36. Eve spoke thus: ‘I have deen deceived dy this serpent®” 37. And Adam and Eve and the serpent are, all three, forced out of the garden of paradise by him with a curse7, 38. And he spoke to Adam thus: ‘ Thy eating shall be through the scraping off of sweat ® themselves aprons ... and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the garden’ (Gen. iii. 7, 8).
1 ‘And they heard the voice of the Lord God walking in the garden in the cool of the day.... And the Lord God called unto Adam, and said unto him, “ Where ar/ thou?”’ (Gen. iii. 8, 9),
# «And he said, “I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself” ’ (Gen. iii. 10).
5 Assuming that Paz. agarat stands for Pahl. akvarikat; see § 139.
* ‘And he said, ‘“‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?”’’ (Gen. iii. 11).
5 ¢And the man said, “ The woman whom thou gavest 40 de with me, she gave me of the tree, and I did eat”’ (Gen. iii. 12).
6 “And the Lord God said unto the woman, “ What zs this /hat thou hast done?” And the woman said, “The serpent beguiled me, and I did eat’’’ (Gen. iii. 13).
7 «Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man’ (Gen. iii. 23, 24).
® Sans. has ‘ through the spreading of sleep.’
P2
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and the panting of the nostrils, (39) until the end of thy life; (40) and thy land shall grow all bodily refuse and dung?’ 41. He also spoke to Eve thus: ‘Thy pregnancy shall be in pain and uneasy, and thy bringing forth in grievous hastening*®’ 42. And he spoke to the serpent thus; ‘Thou shalt be accursed from amid the quadrupeds and wild animals of the plain and mountain ; (43) for thee also ¢here shall be no feet, (44) and thy movement shall be on ¢hy belly, and ¢hy food dust. 45. And betwixt thy offspring, with ¢hose of the woman, there shall be such hatred and conversion to enmity that they wzé/ wound the head of that offspring *.’
45. And betwixt thy offspring, with ¢hose of the woman, there shall be such hatred and conversion to enmity that they wzé/ wound the head of that offspring *.’
46. This, too, they say, that this worldly existence, with whatever is in everything, was made and produced by him for mankind; (47) and man was made by him predominant over all creatures and creations, wet and dry‘.
48. Now I wed/ tell you a story (nisang-1) aboutp. 213 the contents of their twaddle and the faultiness of their statements, (49) that is, where and with what limits did that earth without form and void?, the darkness, the sacred being and his breathing’, and the black water arise? 50. Or of what description was the sacred being himself? 51. /¢ ts manifest that he was not light, (52) because, when the light was seen by him, (53) stooping he considered 7¢3, for the reason that he had not seen it defore. 54. If they say that he was dark, that manifestly zmplies that the origin of darkness is uttering* a word and there is light. 55. If they say that he was not dark, but light, (56) why, when the light was seen by him, did he admire azd consider it, though he was light himself? 57. And if they say that he was neither light nor dark, (58) it is necessary for such to specify that third s¢ate which is not light and not dark.
1 «And unto Adam he said, “... cursed ¢s the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life: thorns also and thistles shall it bring forth to thee;...in the sweat of thy face shalt thou eat bread, till thou return unto the ground”? (Gen. iii. 17-19).
2 ‘Unto the woman he said, “I will greatly multiply thy sorrow, and thy conception: in sorrow thou shalt bring forth children”’ (Gen. iii. 16).
5 ‘And the Lord God said unto the serpent, “ Because thou hast done this, thou ar/ cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel ”’ (Gen. iii. 14, 15).
4 ‘And God said, “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth”’ (Gen. i. 26).
59. Then as ¢o him whose position and abode were in darkness and black water, and light was never seen by him, how was it possible for him to look a¢ that light? 60. And what was his divinity owing to?
61. Because even now 2z¢ is not possible for any one who remains in darkness to look a¢ the light. 62. Observe also this, that if his origin and abode were darkness, how was it possible for him to remain opposite the light? 63. Because this is known, that z¢ is not possible for darkness to remain opposite the light, since ¢he /atter puts it aside harmless.
62. Observe also this, that if his origin and abode were darkness, how was it possible for him to remain opposite the light? 63. Because this is known, that z¢ is not possible for darkness to remain opposite the light, since ¢he /atter puts it aside harmless.
64. Again, J as& this, that is, was that earth, which
1 See § 6n. ® See § 7n.
8 See § x0. The scripture merely says that ‘God saw the light, that 74 was good;’ but this difference does not really affect the author’s argument as to the previous non-existence of light.
* Assuming that P4z. frai is a misreading of Pahl. paras.
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was without form and void, limited or unlimited ?
65. If it were limited, what was there outside of it ?
66. If it were unlimited, whither did that unlimitedness of it go, (67) when, as we see, this earth and worldly existence are not those of the first existence?
68. As to that which the Lord spoke, (69) that is: ‘ Let ¢here be light,’ and it was so, (70) it is thereupon appropriate to understand that the Lord existed before the ¢¢me that the light arose; (71) azd when he was wishing to make the light, and he gave the command for it to arise, he then considered mentally zz what way the light is of good appearance or evil appearance. 72. And if the light, through its own nature, reached into the knowledge and consideration of the Lord, it is evident that the light was existing alike within the knowledge and mind of the Lord, (73) and alike outside of him. 74. For it is not possible to know and obtain anything, unless z¢ de a manifestation of an existence. 75. If the light was existing is it’, on that account, a creation of the Lord? 76. And if they say that the light was not, through its own nature, within 4zs knowledge, that light was demanded by him, who. did not know of what nature tt was, very unwisely. 77. Or how is it possible to consider in the mind that which one Aas never even thought of ov known ?
78. And odserve this, too, that that command for the arising of light was given ezther to something or to nothing, (79) because this is certain, that it is necessary to give a command to a performer of commands. 80. If z¢ were given by him to something existing, which was light, that zmpies that the light
1 Or, perhaps, ‘it is.’
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80. If z¢ were given by him to something existing, which was light, that zmpies that the light
1 Or, perhaps, ‘it is.’
CHAPTER XIII, 65-89. 215
itself existed. 81. And if the command were given by him to something not existing, then how did the something not existing hear the command of the Lord? 82. Or how did it know that the will of the Lord was thus, that ‘I should become light ?’ 83. Because the command of the Lord is not heard by what does not exist, in the same manner as though z¢ were not given by him. 84. Since it is not possible for the non-existent even to think in any way, (85) z¢ was that which is appointed nonexistent, so that it does not exist, but yet exists!, that was really before the sight of the sage?; by . which z¢ was known zz what manner the Lord is demanding that it skal? arise®, and in the manner which was demanded by him it arose.
86. If they say that the light arose from the word of the Lord, which was spoken by him thus: ‘Thou shalt arise,’ and it was so—(87) that de¢ng when the Lord and his belongings (khfdth) were dark, and light had really never deen seen by him—zz what way is it possible far that light to arise from hzs word? 88. Because this is known, that speaking is the progeny of thinking. 89. If they say that his word became light, that is very marvellous, because then light is the fruit of darkness, and the source of darkness is thereby the essence of light;
1 That is something produced as a nonentity which, being produced as nothing, is considered to be something different from nothing at all, which is not produced. Something analogous to the prototypes of the creatures, which ‘remained three thousand years in a spiritual s/aé, so that they were unthinking and unmoving, with intangible bodies’ (Bd. I, 8).
% Who wrote the account of the creation in the book of Genesis.
5 Literally ‘that I shail arise.’
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or else z¢ zs this, that the light was concealed in the darkness.
go. As I have said}, it is evident that it is of no use to give a command, except ¢o a performer of commands, (91) so that it should be ¢hat the light existed, avd then the command was expedient and given.
or else z¢ zs this, that the light was concealed in the darkness.
go. As I have said}, it is evident that it is of no use to give a command, except ¢o a performer of commands, (91) so that it should be ¢hat the light existed, avd then the command was expedient and given.
92. Again, J ask this, as ¢o these creatures and creations, sky and earth of his, since ¢hey were prepared and produced by him in six days, (93) and the seventh he reposed (khaspia) therefrom’, (94) then, when this world was not produced by him from anything, but merely arose by his command, ‘thou shalt arise, and it was so, (95) to what was that delay of his of six days owing? 96. For when his trouble is merely as much as to say ‘thou shalt arise, the existence of that delay of six days is very ill-seeming. 97. It is also not suitable for trouble to arise for him therefrom. 98. If it be possible to make the non-existent exist, and he de capable of z¢, it is possible to produce z¢ even a long time back. 99. And if he de incapable of pro- . ducing except in the period of a day, it is not fitting to speak of his producing it from nothing.
100. And, again, J ask this, that is, when the number of the days should be known from the sun, whence then is the number of the day, besides the names of the days, known before the creation of the sun? tor. For they say that the sun was produced by him om the fourth day, which is itself Wednesday.
1 In § 79. ® See §§ 12, 13. 5 Paz, kihar sumbad, Sans, datuksanaiskartya. ‘And God made two great lights; the greater light to rule the day, and the
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102. J also ask this, to what was ¢¢ owing that it was necessary for him to make Azmself comfortable and reposing au the seventh day? 103. When the delay and trouble in his creation and production of the world was merely so much as ¢hat he spoke -thus: ‘ Thou shalt arise,’ (104) how are those days accounted for by ‘him, so that it was necessary to make him reposing whose trouble is recounted ?
105. For if ‘thou shalt arise’ were spoken by him at once, that is his trouble, and he ought to become comfortable immediately. .
105. For if ‘thou shalt arise’ were spoken by him at once, that is his trouble, and he ought to become comfortable immediately. .
106. Again ¢ asé this, that is, for what purpose and cause is Adam produced by him, ¢ogether with Eve}, (107) so that while they practise his will?, the purpose of it is not so presented by him that they shall not turn away from the performance of his desire? ‘108. For when it is known by him, before the fact, that they wz// not be listening ¢o his command, and yet they are finally produced by him, that shows that for him now to become exhausted, and to indulge in wrath about them, is unreasonable,
(109) because z¢ is evident that the Lord himself was not fully proceeding wth that which is desirable for his own will, and is manifestly an opponent and adversary to his own will. 410. If they are not understood by him before the fact, and it is not even known by him that they w2// not listen Zo his command, then he is ignorant and badly informed. 111. If they say that his will itself was fornon-performance, why then is the command for performance given by him? 112. Also what is the sin in not performing
lesser light to rule the night. ... And.the evening and the morning were the fourth day’ (Gen. i. 16, 19). 1 See § 15. 2? The command mentioned in §§ 19, 20.
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it, and how goes (113) a horse whom they yoke with another in confinement (lag) and hurry on with a whip (tazdinak)'. 114. From this statement signs and tokens of deceivers are manifested, (115) whose will and command are inconsistent aza@ unadapted, one to the other.
116. And if his will and desire were this, that they shal? not turn away from his will, (117) still their power and desire for turning away from his will are much stronger and more resistant than those which he gave for not turning. 118, If the will for their turning away from his will, and also the knowledge of it, were his, and the command for not turning away were given by him, how was it still possible for the distressed Adam ¢o act so that they should not turn away? 119. Also, the origin and maintenance of his will ought not to exist,
(120) because by turning away from his command one merely falsifies (drdged) it as a command, whzle by not turning away it becomes a falsification of both 4zs will and knowledge.
121. Again, J ask this, that is, on what account and for what advantage was that garden, prepared by him, produced?? 122. And as é the tree of knowledge itself, about which he commanded thus: ‘Ye shall not eat of zt, and also as ¢o the injunction for not eating of 7¢, which was issued by him, why was it necessary for him to.make them ?
123. /¢ is also evident, from. his injunction and —
1 Illustrating the inconsistency of determining or permitting that anything (such as the abstaining from fruit, or the trotting of a horse) shall not be done, and yet urging its performance by whip or command.
2 See §§ 16,17.
CHAPTER XIII, 113-138. 219
his injunction and —
1 Illustrating the inconsistency of determining or permitting that anything (such as the abstaining from fruit, or the trotting of a horse) shall not be done, and yet urging its performance by whip or command.
2 See §§ 16,17.
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command, that scanty knowledge and ignorance are more loved by him, (124) and 4zs desire for them is more than for knowledge and wisdom. 125. And that even his advantage from ignorance was more, (126) because while the tree of knowledge was not tasted by them they were ignorant, and not disobedient and without benefit unto him, (127) du¢ just as their knowledge arose they became disobedient unto him. 128. Zhere was also no anxiety for him from their ignorance, du¢ just as their knowledge arose (129) he became exhausted and wrathful about them, (130) and, forced out of paradise by him, with grievous discomfort and disgrace, they are cast} to the earth. (131) The sum total is this, that the cause of this birth of man’s knowledge, in the worldly exzstence, was owing to the serpent and deceit. 132. They also say this, that things of every kind were created for mankind—on account of which z¢ is evident that even that tree was created by him for mankind—(133) and man was made by him predominant over every creature and creation?. 134. If that be so, why were they now to incline ¢her desires away from that tree which was their own ? 135. From this following statement this, too, is evident, that knowledge was not really originating with him, (136) because if he came forth to the garden’ and raised his voice, and called Adam by name thus: ‘Where art thou,’ z¢ zs just as though he were unaware of the place where he existed; (137) and if he had been unanswered by him, 4e would have been unaware of the place where Adam existed. 138. If it were not owing to his (agas)
1 Or ‘admitted.’ 2 See §§ 46, 47. ® See § 29.
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outcry, too, before seeing him, he would have been unaware that he 4ad eaten of that tree, or not; and of this also, that is, dy whom and how z¢ was done, who ate and who deceived. 139. If he were aware, why had ke to make that enquiry of him, ‘mayest thou not ever yet Aave eaten of that tree, of which - I commanded that you shall not eat?’ 140. And at first, when he came forth, he was not exhausted, but afterwards, when he knew that ¢hey had eaten, he became exhausted about them and was wrathful.
141. His scanty knowledge is also evident from this, when he created the serpent, which was itself his adversary, and put 2¢ into the garden with them?;
(142) or edse why was not the garden made so fortified by him, that the serpent, and also other enemies, should thereby not go into it ?
143. Even his falsity is also evident from this, when he spoke thus: ‘When you eat of this tree you die?;’ and they ave eaten and are not dead, but have become really intelligent, (144) and good is well recognised from evil by them.
143. Even his falsity is also evident from this, when he spoke thus: ‘When you eat of this tree you die?;’ and they ave eaten and are not dead, but have become really intelligent, (144) and good is well recognised from evil by them.
145. J also asé this, that is, how is his knowledge inconsistent azd competing with zs will and command? 146. For if 2¢ were willed by him to eat of that tree, and the command for not eating were given by him, the knowledge about it was that che fruit would be eaten. 147. Now z¢ is evident that the will, knowledge, and command are all three inconsistent, one towards the other.
148. This, too, zs evedent, that, though Adam committed sin, the curse which was inflicted by Him (the Lord)‘ reaches unlawfully over people of every kind
1 See§33. ‘*See§2r. *See$20. * See §§ 37-41.
CHAPTER XIII, 139—XIV, 13. 221
at various periods, (149) and I consider 7¢, in every way, a senseless, ignorant, and foolish statement.
150. On this subject, on account of tediousness, thus much is considered complete.
CuapTer XIV,
1. My desire is also that I write a story (nisang-1) out of the accompanying inconsistency and full delusion of the same scripture, (2) that is full of every iniquity and demonism; and I wzd/ disclose a summary of one fart out of a thousand of what ts declared thereby, (3) so as to notice the commands therein.
4. First, this is what he says about his own nature,
(5) that is, ‘I am the Lord, seeking vengeance (6) and retaliating vengeance’, (7) and I retaliate vengeance sevenfold upon the children’, (8) and one does not forget my original vengeance.’ (9). Another place — States that, ‘aveng acquired® wrath and grievous thoughts, (10) his lips are also full of indignation‘,
(11) 4s tongue is like a blazing fire, (12) and Acs breath (vay4) is like a river of rapid water (arvand nak)®. 13. His voice, too, as though for causing
1 «To me belongeth vengeance, and recompence’ (Deut. xxxii. 35). Or, as it is quoted in Rom. xii. 19,‘ Vengeance zs mine; I will repay, saith the Lord.’
2 «Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold’ (Gen. iv. 15).
8 Perhaps ay4ftak is a misreading of 4shuftak, ‘ distracted dy.’
* Literally ‘venom.’
5 «Behold, the name of the Lord cometh from far, burning wth his anger, and the burden shereof ts heavy; his lips are full of
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weeping, is more resembling the shouting of a demon!, (14) and his seat is in the gloom’, the dew, and the cloud®. 15. His charger, also, is the drying (khdsk4k) wind‘, (16) and from the motion of his feet is the arising of a whirlwind of dust®. 17. When he walks the arising of fire is behind him °
18. And, elsewhere, he speaks about his own wrathfulness, (19) thus: ‘I have been forty years in wrath about the Israelites’, (20) and he said that the Israelites are defiled in heart ®,
21. Elsewhere he speaks thus: ‘Who is blind®,
17. When he walks the arising of fire is behind him °
18. And, elsewhere, he speaks about his own wrathfulness, (19) thus: ‘I have been forty years in wrath about the Israelites’, (20) and he said that the Israelites are defiled in heart ®,
21. Elsewhere he speaks thus: ‘Who is blind®, indignation, and his tongue as a devouring fire: and his breath, as an overflowing stream, shall reach to the midst of the neck’ (Is. XXX. 27, 28).
» «And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and wth the flame of a devouring fire, wh scattering, and tempest, and hailstones’ (Is. xxx. 30).
* Assuming that Paz. giiam (Pers. gum, ‘invisible’) is a misreading of Pahl. tom, ‘gloom,’ as the Sanskrit is dhimalatvam, “smokiness.’
8 ‘He made darkness his secret place: his pavilion round about him were dark waters and thick clouds of the skies’ (Ps. xviii. 11). ‘Clouds and darkness are round about him’ (Ps. xcvii. 2).
* “Who maketh the clouds his chariot; who walketh upon the wings of the wind’ (Ps. civ. 3).
5 «The Lord Aath his way in the whirlwind and in the storm, and the clouds are the dust of his feet’ (Na. i. 3).
8 * For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his- rebuke with flames of fire’ (Is. lxvi. 15).
7 Paz. Asarasara is evidently a misreading of Pahl. Asr4yflan.
8 «Forty years long was I grieved with /4zs generation, and said, “Tt zs a people that do err in their heart, and they have not known my ways ;” unto whom I sware in my wrath, that they should not enter into my rest’ (Ps. xcv. 10, 11).
* Sans. has ‘whoever is needy,’ both here and in § 23.
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unless z¢ de my servant? 22. Who is deaf}, but the messenger (firistak) I am appointing? 23. Who is blind like the king??? And zt zs declared that their king is the Lord himself*.
24. Elsewhere it also says this, that the worshippers (parastak4n) of his fire are defiled’, 25. Also this, that his deeds bring blinding smoke,
(26) and his fighting is the shedding of blood®. 27. And this, that is, ‘I pour forth mankind one upon the other, (28) avd | sit upon the sky, over their limbs.’
29. Likewise this, that, in one night, a hundred and sixty thousand were slain by him, through a wretched death, out of the champions and troops of the Mazendarans®. 30. And, o# another occasion, he slew six hundred thousand men, besides women and young children, out of the Israelites in the wilderness ; (31) only two men escaped’,
1 Sans. has ‘ whoever is prosperous.’
* “Who zs blind, but my servant? or deaf, as my messenger ‘hat I sent? who zs blind as he ‘haf zs perfect, and blind as the Lord’s servant ?’ (Is. xlii. 19).
* “Who zs blind, but my servant? or deaf, as my messenger ‘hat I sent? who zs blind as he ‘haf zs perfect, and blind as the Lord’s servant ?’ (Is. xlii. 19).
* ‘About five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, “Hast thou seen /47s,O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here?”’ (Eze. viii. 16, 17).
5 “And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai’ (Jos. viii. 21).
° «Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand ; and when they arose early in the morning, behold, they were all dead corpses’ (Is. xxxvii. 36).
7 ¢ And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, “zat were men, beside
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32. Again, it shows that his final result is all regret, (33) just as this which it states, that he became among the despondent (zardak4n), and he spoke thus: ‘I am repentant as to the making of men on the earth?’
34. This, too, it states, that he sits upon a throne which four angels hold upon ¢heir wings, from each one of whom a fiery river always proceeds, owing to the load of Azs weight. 35. Now, when he is a spirit, not formed with a body, why then are those four distressed by him, who ave to sustain with toil the grievous load of that easy thing ?
36. Again, ¢¢ states this, that every day he prepares, with his own hand, ninety thousand worshippers, and they always worship him until the night time, and then he dismisses them, through a fiery river, to hell? 37. When trouble and injustice of this description are seen, how is it
children’ (Ex. xii. 37). ‘Doubtless ye shall not .come into the land concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun... . But as for you, your earcases, they shall fall in this wilderness’ (Num. xiv. 30, 32).
1 ‘And it repented the Lord that he had made man on the earth’ (Gen. vi. 6).
. But as for you, your earcases, they shall fall in this wilderness’ (Num. xiv. 30, 32).
1 ‘And it repented the Lord that he had made man on the earth’ (Gen. vi. 6).
? « Also out of the midst thereof came the likeness of four living creatures. . . . Their wings were joined one to another. ... As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures. .. . And under the firmament were their wings straight, the one toward the other.... And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it’ (Eze. i. 5, 9, 13, 23, 26). ‘A fiery stream issued and came forth from before him’ (Dan. vii. 10).
5 This statement may possibly be quoted from the Talmud.
CHAPTER XIV, 32-47. 225
expedient for worldly beings to exist in duty, good works, and good deeds? 38. When he casts distressed worshippers who are reverent, listening to commands, avd pure in action, together with others who are sinners, into eternal hell, (39) 2¢ zs like even that which another congregation? asserts, that the sacred being, a¢ the day of the resurrection, gives the sun and moon, together with others who are sinners, to hell for the reason that there are people who have offered homage to them.
40. Another place also states this, that when the eyes of the aged (masAtval)? Abraham, who was the friend of the Lord, were afflicted, the Lord himself came enquiring for him; (41) and he sat ox his cushion and asked for peace, 42. And Abraham called Isaac*, who was his dearest son®, in secret, and spoke (43) thus: ‘Go to paradise (vahist), and bring wine that is light and pure.’ 44. Azd he went and brought it. 45. And Abraham made many entreaties to the Lord (46) thus: ‘Taste one time® wine in my abode.’ 47. And the Lord spoke thus:
1 Probably the Christians, and referring to such texts as ‘The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come’ (Acts ii. 20).
2 Nér. reads this word. as a title, Mehadar, of Abraham. It is, however, the Huzvaris of dad-mas (for dad-i mas, ‘ great age’), . and’appears to be a hybrid form, the first syllable being Iranian and the latter portion Semitic.
5 Upon his host; the usual Oriental salutation.
‘ Nér. has read Asinak, which indicates a Pahlavi form that might be read AtsOk, and points to Syr. ’isthoq as the original of this form of Isaac.
5 Sans. has ‘his whole-blood brother’s son.’
* Assuming that Paz. shé stands for Pahl. gas-1, both here and in § 49. Nér. seems to have understood it as Ar. say, ‘ somewhat.’
[24] Q
p. 226
’isthoq as the original of this form of Isaac.
5 Sans. has ‘his whole-blood brother’s son.’
* Assuming that Paz. shé stands for Pahl. gas-1, both here and in § 49. Nér. seems to have understood it as Ar. say, ‘ somewhat.’
[24] Q
p. 226
‘I will not taste zt, because z¢ is not from paradise, and is not pure.’ 48. Then Abraham gave assurance thus: ‘The wine is pure from paradise, and Isaac, who is my son, brought z¢” 49. Thereupon the Lord, oz account of his freedom from doubt in Isaac, and the assurance gzven by Abraham, tasted the wine one time. 50. Afterwards, when he wished to go, he was not allowed until one of them ad sworn ¢o the other by a serious oath’. ' 51. Observe this twaddle full of delusion; not “even a single detaz/ is adapted to a sacred being. 52. In what way was his coming in bodily form to the abode of Abraham and eating bread, of which not even a single defaz/ is adapted to him? 53. This, too, is evident from it, that the suffering of Abraham was not? from the Lord, but from another producer. 54. And even the faultiness*? which was owing to his want of understanding of knowledge was such, that the purity of the wine and whence z¢ came were not known by him. 55. His falsity zs also seen zm this, when he spoke of not drinking the wine, and a¢ last drank z¢. 56. Afterwards he is confessing that it is genuine amd pure. 57. Now, how is he worthy of worship, as a divinity that is all-knowing and almighty, whose nature is this ?
58. And another place states that ¢here was one of the sick who, with his own wife and child, was
1 This tale is perhaps to be sought in the Talmud.
* Reading 14 instead of raf. By reading the latter Nér. has “the suffering, which was for Abraham, was from the Lord,’ which is inconsistent with the context.
5 Assuming that Paz. bavani (Sans. vaikalyam) stands for Pahl. zifanth, which seems more probable than supposing it to be a miswriting of Paz, dewanagi, ‘folly.’
CHAPTER XIV, 48-72. 227
particularly ome that was suffering, poor, azd without a stipend. 59. AZ all times he was very diligent and active in prayer and fasting and the worship of the sacred being. 60. And one day, in prayer, he secretly begged a favour thus: ‘Give me any enjoyment that is in daily food (rézth), (61) that it may be easier for me to live.’ )
62. And an angel came down unto him and spoke thus: ‘The sacred being has not allotted thee, through the constellations’, more daily food than this, (63) ad it is not possible to allot anew;
(64) but, as a recompense for worship and prayer, a throne whose four feet are of jewels is appointed. for thee in heaven (vahist) by me, (65) and, if it be necessary, I wzd/ give unto thee one foot of that throne.’
for thee in heaven (vahist) by me, (65) and, if it be necessary, I wzd/ give unto thee one foot of that throne.’
66. That exalter of the apostles enquired of his own wife, (67) avd the unfortunate ove spoke thus: ‘Jt zs better for us to be content with the scanty daily food and bad living in the worldly existence,
(68) than if our throne, among our companions in heaven, #ad three feet; (69) but if it may occur to thee then appoint us a day’s food by another mode.’
70. A¢ the second coming of that angel he spoke thus: ‘But if I dissipate the celestial sphere, and produce the sky azd earth anew, and construct and produce the motion of the stars anew, s¢z// thenceforth z¢ is not clear whether thy destiny w2// fall out good or bad 2’
71. From this statement z¢ is, therefore, manifest that he is not himself the appointer of daily food and supreme, (72) distribution is not by his will,
1 Of the zodiac (see Mkh. XII, 5, 6, 8). * This tale is probably from the same source as the last.
Q2
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he is not able to alter destiny, (73) and the revolution of the ce/estzal sphere, the sun and moon and stars, is not within the compass of his knowledge, will, and command. 74. Azd also this, that the throne, as to which z¢ was announced (nivikinid) thus: ‘I w2d? give z¢ in heaven,’ is not of his formation and creation.
75. And ¢# another place he speaks about his own twaddle (76) thus: ‘I ave slain, 7 one day}, an assemblage (ram) of sinners, as well as innumerable innocents.’ 77. 4d when the angels talked much of the unreasonable performance, he then spoke of it thus: ‘I am the Lord, the ruler of wills, (78) superintending, unrivalled, and doing my own will, and no one assists ov is to utter a murmur (drengisn6d) about me®.’
79. Especially abundant is the twaddle that is completely delusive, which as seemed to me tedious to write. 80. Whoever would investigate the backward opinions of these statements, should be, for that purpose of his, a high-priest speaking candidly (Az4a), (81) until he becomes aware of the nature of the same scripture, and of the truth of that which is stated by me.
82. Now if he de a sacred being, of whom these are signs and tokens, that zmples that truth is far from him, (83) forgiveness strange to him, (84) and knowledge is not bestowed upon him. 85. Because this itself is the fiend who is leader of the hell which
Assuming that Paz. zumaé is a corruption of gumé (see Chap. IV, rox n) and stands for Huz. y6m-1. But it may mean ‘the whole of.’
? This seems to be quoted from the same source as the two preceding tales,
CHAPTER XIV, 73—XV, 8. 229
is the den (gréstak) of the gloomy race, (86) whom the devilish defiled ones and evil people glorify by the name of the Lord, and offer 42m homage.
87. About this subject is here complete.
CuHapTerR XV.
1. Another ¢kzng I publish is a feeble story (nisang) about the inconsistency, unbounded statements, and incoherent disputations of Christian
87. About this subject is here complete.
CuHapTerR XV.
1. Another ¢kzng I publish is a feeble story (nisang) about the inconsistency, unbounded statements, and incoherent disputations of Christian
(Tars4k) believers. ’ 2, Since, inasmuch as all three! are from the one origin of Judaism—(3) that zmplying that, when anything is said within the one, it is for them mutually helping their own delusion of every kind—(4) you should know whence the original sect of Christianity came forth. 5. That in the town of Jerusalem? ¢here was a woman of the same Jews who was known for incapacity®, (6) azd pregnancy became manifest in her‘. 7. When asked by them thus: ‘Whence is this pregnancy of thine?’ (8) she said in reply thus: ‘The angel Gabriel® came unto me, and he spoke thus: “Thou art pregnant by the pure wind (holyp. 6799 spirit)®.
1 The three defects mentioned in § 1.
? Nér. reads Hurfisarm for Pahl. Afirfisalem.
8 Sans. has ‘ misconduct,’ but this is more than Pahl. disazakth seems to imply. ,
* «Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost’ (Mat. i. 18).
5 Pahl. Gépril is misread Sparagar by Nér. These two names would be written alike in Pahlavi.
*¢The angel Gabriel was sent from God .. . to a virgin espoused to a man whose name was Joseph... and the angel
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9. As to that, you should observe thus: ‘Who, apart from that woman, saw the angel Gabriel? And on what account is it expedient to consider that woman truthful?’ 10. If they say that, on account of the spiritual state of that angel, no one is able to see Azm, (11)-that zmples—if the cause of ‘not seeing that angel be zs spiritual nature—¢hat . the sight of that woman also, for the same reason, is not unrestricted. 12. If they say that the sacred being made 42m visible to that woman, and on account of the worthiness of that woman, (13) no other person deng made worthy, (14) odserve this, where is the evidence that the woman spoke truthfully ?
15. Or, if that woman were conspicuous to any one for truth, it is fitting for him to demonstrate that also to other persons, so that, through that evidence, she might be more fully considered as very truthful by them. 16. But now the showing of him (the angel), to that woman only, is not considered dy any one as true. 17. Now you should also observe ¢hat the origin of their religion Aas all come forth from this testimony of a woman, which was given by her about her own condztzon.
18. Odserve, again, that if they say the Messiah arose from the pure wind of the sacred being, that tmplies—if the only wind that is pure azd from the sacred being be that one—that the other wind, which is distinct from that, is not from the sacred being and not pure, (19) avd another producer is manifested inevitably. 20. If the wind be all from answered and said unto her, “The Holy Ghost shall come upon
20. If the wind be all from answered and said unto her, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God”’ (Luke i. 26, 27, 35).
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the sacred being and sacred, it ought to be all pure. 21. If only that one wind be pure, the other wind is polluted and not sacred. 22. As there is no producer whatever except the sacred being, that pollution and impurity of the other wind are likewise from the sacred being. 23. And if the other wind be that of the sacred being and sacred, it ought to be all pure. 24. Now, that one decng considered as purity, why was the other polluted ?
25. Again, odserve this, that, if the Messiah were the son of the sacred being for the reason that the sacred being is the father of all, through productiveness, creativeness, and cherishing, (26) that Messiah, through sonship to the sacred being, is not other- wise than the meaner creatures which the sacred being produced and created. 27. If he were born through the means of male and female, (28) that implies—if birth through male and female be suitable unto the sacred being—/¢zat it is also so unto the archangels. ad spirits; 2” like manner, on account of the existence of birth!, the occurrence of ‘death also is suitable. 29. Thus, about the arising of ¢hat same sacred being ¢here is no doubt, (30) because there where birth of that kind ezzsts, eating, drinking, ad even death are certain.
31. And there are some even who say that the Messiah is the sacred being himself. 32. Now this is very strange, when the mighty sacred being, the maintainer azd cherisher of the two existences, became of human nature, azd went into the womb of a woman who was a Jew. 33. To leave the lordly throne, the sky aud earth, the ce/estzal sphere
1 The Paz. of JE interpolates the words ‘from a mother.’
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and other similar odzects of h2s management and protection, he fell (atpast), for concealment, into a polluted and straitened! place, (34) and, finally, delivered his own body to scourging, execution on the tree (d4r-kavdih), and the hands of enemies, (35) while, apart from death, much brutality and lawlessness were arranged. by them.
36. If they speak of his avzng been inside the womb of a woman for the reason that the sacred being exists 2 every place, (37) that zmplies that being inside the womb of a woman, through existence 7% every: place, is not more antagonistic than being in any very polluted and very fetid place;
(38) and, along with that, that the faultiness of speaking of all places as having been the property of the sacred being is manifold, (39) because, if ¢hey were so, tm like manner the speaking of anything whatever that is devoid of the existence of the sacred being is. strange®.
strange®.
40. Again, as fo that which they say, that death and execution on the tree weve accepted by him, as a yoke’, for the sake of demonstrating the resurrection to mankind, (41) that zmpes—if it were not possible for him to demonstate the resurrection to mankind, except through that disgrace‘ and death and brutal treatment of himself—shat that omnipotence of his is not effectual. 42. Or, when no Opponent and adversary whatever of his arose, why
1 Assuming that Paz. u vadazg stands for Pahl. va tang.
* Assuming that Paz. vahar (Sans. anrzta) stands for Pahl. nahar.
3 See Chap. X, 67 n.
* Assuming that Paz. rasQin4f stands for Pahl. rdsvath. Sans. has ‘ binding with cords.’
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are they not made without doubt of that sort of clear knowledge which is zmparted by seeing the resurrection, so that ¢here would not have been a necessity for this mode of demonstrating it brutally, disgracefully1, distressingly, avd through the will of fis enemies. 43. If that death were accepted by him, as a yoke of a new description, through his own will, (44) that zmphes that now his outcry of woe and curses for the executioners?, axd hts considering those Jews as z¢ were wrathfully are unreasonable. 45. He ought, indeed, not to cause curses and zmprecations of woe upon them, but it is fitting for them to be worthy of recompense through that deed.
46. Again, as ¢o this which they state, that the father and son and pure wind are three names which are not separate one from the other®, (47) nor is one foremost, (48) azd this, too, that, though a son, #é is not less than the father, dué zm every knowledge equal ¢o the father*, why now is ome to call him by a different name? 49. If it be proper for three to be one, that zmplies that it is certainly possible for three to be nine and for nine to be
» Sans. ‘ by binding with cords.’
3 “Woe unto you, scribes and Pharisees, hypocrites !... behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute /hem from city to city: that upon you may come all the righteous blood shed upon the earth. .. . All these things shall come upon this generation’ (Mat. xxiii. 29, 34-36).
5 ‘For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one’ (1 John v. 7).
He And in this Trinity none is afore, or after other: none is greater, or less than another’ (Athanasian Creed).
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three; (50) and it is possible to speak of other numbers, in this sequence, unlimitedly.
7).
He And in this Trinity none is afore, or after other: none is greater, or less than another’ (Athanasian Creed).
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three; (50) and it is possible to speak of other numbers, in this sequence, unlimitedly.
51. Observe this,.too, that if a son de not less than a father, that father also is not greater than the son. 52. That is possible if the father is said to be from the son, or the son not from the father.
53. And this is certain, that it is possible for every one originating from any one to be less than him from! whom he is, who is the essential origin? of himself; (54) if Ze de so in point of time, and likewise if so in potent of relationship. 55. If the son de not less than the father, that zmplses that the maker is not before the ‘hing made, nor yet is greater; (56) both must be original evolutions, (57) and the creation is not less than the creator, nor the creator greater than the creation, (58) however he may be said ¢o de unlimited.
59. Observe this, too, that if the son de equal to the father in all knowledge, that father also is as ignorant as the son who was unaware of his own death and execution on the tree’, (60) until e was slain by their capturing 42m and causing 4zs wretched death, brutal treatment, avd disgrace*. 61. He did not know about it because they enquired of -him thus: ‘When is the day of resurrection?’ And he answered thus: ‘Of this no one is aware but the father®,’ 62. Just as when the son is formed (tastik)
? Assuming that Paz. vas is a misreading of Pahl. agas.
? Literally ‘the maternal source.’
8 This is at variance with Mat. xxvi. 2:—‘ Ye know that after two days is she feast of the passover, and the Son of man is betrayed to be crucified.’ But the author explains in § 61 that he is thinking of another instance of want of knowledge. ,
* Sans. has ‘ binding.’
5 «Tell us, when shall these things be? . . . Of that day and
Ce oe t eee
\
CHAPTER XV, 50-72. CALI gigni®
as 2¢ were ignorant, the father must be as zt were just the same.
63. Odserve this, too, that all the creatures and creation, azd even his own adversary, being created and produced by him out of nothing, the executioners of his son are themselves deluded dy hem.
64. And if. the sacred being himself created the executioners of his son, azd even his own adversary, without a purpose axzd without a cause, (65) and the son was slain by them altogether with his knowledge, (66) that zmpies that it is now possible to be without doubt that the slayer of his son was he himself, (67) if he knew that when he produces! a son they wz// then slay him, and zm the end he produced 42m foolishly and unwisely. 68. If he did not know 2¢, he is deficient in knowledge.