Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. If the wise decmg be contented, then he-as become contented to produce an enemy and criminal, azd to admit all ¢a¢ zs devastating into a country, through his own knowledge and will, for the benefit of the 1 K28 inserts shAyad, ‘and possible,’ and JE inserts Paz. tva, which has the same meaning; but these insertions have probably originated in a blunder of the writer of AK, who first wrote Sans. saknoti, the usual equivalent of Paz. shayad, but afterwards interlined Sans. samyugyate to correspond with sazed, ‘it is expedient, the word he had written in the Paz. text. ; 176 SIKAND-GOMANIK VIGAR. country and creatures. 29. But why’? is it expedient to seek a disposition of crime azd evil, to become himself an enemy azd curser as regards them, and to provide a hellish ex7stence, becoming the misery of mankind ? 30. Again, odserve this, as to whatever he says, does he speak truly avd credibly, or not? 31. If he speaks that truly azd credibly which he states thus: ‘I ama friend of good works and an enemy of crime,’ (32) and always produces more crime and criminals than good works and doers of good works, (33) where is that truthful speaking of his ? . 34. Again, observe this, is his desire goodness, or vileness ? 35. If his desire de vileness, whence is that divinity of his? 36. If his desire de goodness, then why are the vile and vileness more than the good and goodness ? 37. Again, observe this, is he merciful, or not? 38. If he de not merciful, whence is that divinity of his ? 39. If he de merciful, then why does he speak thus: ‘The hearts, ears, azd eyes of mankind are bent about by me, so that it is not possible for them to think, speak, 07 do anything but that which is wanted by me?; (40) be it what 4as made them great and noble, through Jeng without want; (41) or be it what as admitted them to eternal hell, slain and exterminated by death of many kinds. 42. So that while those whom I force back become good and more active in good works, (43) yet still those who 1 Assuming that Paz. 4i, ‘what?’ stands for im. Sans. has ‘how?’ (Paz. £uz.) 2 ¢Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day’ (Deut. xxix. 4). CHAPTER XI, 29-52. 177 are forced back do only a little’, (44) ad are much more criminal azd more sinful than those who are forward.’
2Sans. has ‘how?’ (Paz. £uz.) 2 ¢Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day’ (Deut. xxix. 4). CHAPTER XI, 29-52. 177 are forced back do only a little’, (44) ad are much more criminal azd more sinful than those who are forward.’ 45. Again, observe this, that if, whatever he does, he does wisely and for a purpose, (46) then, when no opponent and adversary of his existed, why aid the first achievement which was prepared by him become servants to demoniacal disobedience, who are perverted thereby, among mankind, to wickedness and a hellish exestence?? 47. If tt were not known by him that they would become perverted, it was expedient (sazitd) for him to order the making of a trial of them, (48) because now many thousands and myriads who ave prepared by him, so that they may serve him and exhilarate (mastend) his rule, have become in every mode disobedient amd unhappily advised. 49. For with that scanty knowledge that mankind Zossess, which is not so prepared and organized as is the wish of mankind, (50) if even anything arises, that they construct avd prepare, which does not so come on azd become? as is their wish, they do not stop again, a second “me, for the preparation of that thing, dv¢ they refrain from it. 51. As to him, that omnipotent axzd omniscient ruler, of the abundant ad innumerable things e has hitherto made and prepared not even one comes on and becomes such as is his wish, yet still he never refrains from the preparation avd production of many new ¢hings. 52. Just as when he was the creator of 1 Assuming that Paz. khvazar stands for khfigdrak; but, as Sans. has ‘injury,’ the Pazand may be a misreading of 4z4r. ? Referring probably to the fall of man, detailed in §§ 61-77. 5 So in Sans. and JE, as in § 51; but AK and MHrg have ‘go’ here. . [24] . N 178 SIKAND-GOMANIK VIGAR. that one of his first angels whom, on account of affection, he prepared out of fire, axd for several thousand years, (53) as they say, ¢hey always performed his worship ; (54) at last ¢ia¢ one was undone by one command that was given by him (the creator) thus: ‘Offer homage to this first of mankind, who is prepared by me out of clay. 55. And deliverance, as to what is not expedient to offer, was expressly mentioned by him. 56. Then ¢hat ome acted scornfully azd contemptibly as to his clay and curse and wrath ; (57) and, decmg perverted to devilry and fiendishness, Ze was forced out of heaven, (58) and was given a life of millenniums azd an eternal dominion, (59) so that he sazd,‘I well go and make my servants and worshippers astray azd deluded?’ 60. And he was made an injurer and adversary at his own will. 61. A?é last also that man, to whom he, the supreme angel, was ordered to offer homage with many worshippers, for the sake of affection and respect, (62) is appointed to the garden of paradise (vahist), (63)
3And he was made an injurer and adversary at his own will. 61. A?é last also that man, to whom he, the supreme angel, was ordered to offer homage with many worshippers, for the sake of affection and respect, (62) is appointed to the garden of paradise (vahist), (63) 1 “And we did create man from crackling clay of black mud wrought in form. And the ginns had we created before of smokeless fire. And when thy lord said to the angels, “Verily I am creating a mortal from crackling clay of black mud wrought into shape; and when I have fashioned it, and breathed into it of my spirit, then fall ye down before it adoring.” And the angels adored all of them together, save Iblis, who refused to be among those who adored. ... He said, “Then get thee forth.” ... Said he, “O my lord ! respite me until the day when they shall be raised.” He said, “Then, verily, thou art of the respited.” ... He said, “O my lord! for that thou hast seduced me I will surely make it seem seemly for them on earth, and I will surely seduce them all together, save such of thy servants amongst them as are sincere.”’ (Qur'an XV, 26-40; SBE, vol. vi.) CHAPTER XI, 53-77. 179 so that he may cultivate z¢ and eat all the fruit, (64) except of that one tree of which 2z¢ is ordered thus: ‘Ye shall not eat of 2#4’ 65. And with them (mankind) the deceiver, who is the deluder prepared by him (the creator), (66) is let into the garden. 67. There are some who say he ts a serpent?, and there are some who say hezs Aharman*. 68. And an inclination for eating and greediness is given by that same ove himself to mankind. 69. Then, being deceived dy that deluder sayzng: ‘ Eat of that tree’— (70) there are some who say he spoke to Adam—(71) they ate through that inclination for eating +. 72. After eating they became so imbued with knowledge that good and evil weve understood and known by them’. 73. Deprived of that so-great respect and affection, through that one injunction which was forgotten by them—(74) and that forgetfulness dezng likewise owing to that cause—(75) they are forced out of the garden of paradise*—ze with his wife—by grievous wrath and disrespect, (76) and are delivered into the hand of that enemy who is a deceiver and deluder ; (77) so that he as propagated 1 «And the Lord God took the man, and put him into the garden of Eden, to dress it and to keep it. 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”’ (Gen. ii. 15-17). ? “Now the serpent was more subtle than any beast of the field which the Lord God had made’ (Gen. iii. 1). 5 «That old serpent, called the Devil and Satan’ (Rev. xii. 9, XX. 2). * Compare Gen. iii. 1-6. 5 «And the eyes of them both were opened ’ (Gen. iii. 7)s * «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). N 2
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. If the wise decmg be contented, then he-as become contented to produce an enemy and criminal, azd to admit all ¢a¢ zs devastating into a country, through his own knowledge and will, for the benefit of the 1 K28 inserts shAyad, ‘and possible,’ and JE inserts Paz. tva, which has the same meaning; but these insertions have probably originated in a blunder of the writer of AK, who first wrote Sans. saknoti, the usual equivalent of Paz. shayad, but afterwards interlined Sans. samyugyate to correspond with sazed, ‘it is expedient, the word he had written in the Paz. text. ; 176 SIKAND-GOMANIK VIGAR. country and creatures. 29. But why’? is it expedient to seek a disposition of crime azd evil, to become himself an enemy azd curser as regards them, and to provide a hellish ex7stence, becoming the misery of mankind ? 30. Again, odserve this, as to whatever he says, does he speak truly avd credibly, or not? 31. If he speaks that truly azd credibly which he states thus: ‘I ama friend of good works and an enemy of crime,’ (32) and always produces more crime and criminals than good works and doers of good works, (33) where is that truthful speaking of his ? . 34. Again, observe this, is his desire goodness, or vileness ? 35. If his desire de vileness, whence is that divinity of his? 36. If his desire de goodness, then why are the vile and vileness more than the good and goodness ? 37. Again, observe this, is he merciful, or not? 38. If he de not merciful, whence is that divinity of his ? 39. If he de merciful, then why does he speak thus: ‘The hearts, ears, azd eyes of mankind are bent about by me, so that it is not possible for them to think, speak, 07 do anything but that which is wanted by me?; (40) be it what 4as made them great and noble, through Jeng without want; (41) or be it what as admitted them to eternal hell, slain and exterminated by death of many kinds. 42. So that while those whom I force back become good and more active in good works, (43) yet still those who 1 Assuming that Paz. 4i, ‘what?’ stands for im. Sans. has ‘how?’ (Paz. £uz.) 2 ¢Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day’ (Deut. xxix. 4). CHAPTER XI, 29-52. 177 are forced back do only a little’, (44) ad are much more criminal azd more sinful than those who are forward.’
2Sans. has ‘how?’ (Paz. £uz.) 2 ¢Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day’ (Deut. xxix. 4). CHAPTER XI, 29-52. 177 are forced back do only a little’, (44) ad are much more criminal azd more sinful than those who are forward.’ 45. Again, observe this, that if, whatever he does, he does wisely and for a purpose, (46) then, when no opponent and adversary of his existed, why aid the first achievement which was prepared by him become servants to demoniacal disobedience, who are perverted thereby, among mankind, to wickedness and a hellish exestence?? 47. If tt were not known by him that they would become perverted, it was expedient (sazitd) for him to order the making of a trial of them, (48) because now many thousands and myriads who ave prepared by him, so that they may serve him and exhilarate (mastend) his rule, have become in every mode disobedient amd unhappily advised. 49. For with that scanty knowledge that mankind Zossess, which is not so prepared and organized as is the wish of mankind, (50) if even anything arises, that they construct avd prepare, which does not so come on azd become? as is their wish, they do not stop again, a second “me, for the preparation of that thing, dv¢ they refrain from it. 51. As to him, that omnipotent axzd omniscient ruler, of the abundant ad innumerable things e has hitherto made and prepared not even one comes on and becomes such as is his wish, yet still he never refrains from the preparation avd production of many new ¢hings. 52. Just as when he was the creator of 1 Assuming that Paz. khvazar stands for khfigdrak; but, as Sans. has ‘injury,’ the Pazand may be a misreading of 4z4r. ? Referring probably to the fall of man, detailed in §§ 61-77. 5 So in Sans. and JE, as in § 51; but AK and MHrg have ‘go’ here. . [24] . N 178 SIKAND-GOMANIK VIGAR. that one of his first angels whom, on account of affection, he prepared out of fire, axd for several thousand years, (53) as they say, ¢hey always performed his worship ; (54) at last ¢ia¢ one was undone by one command that was given by him (the creator) thus: ‘Offer homage to this first of mankind, who is prepared by me out of clay. 55. And deliverance, as to what is not expedient to offer, was expressly mentioned by him. 56. Then ¢hat ome acted scornfully azd contemptibly as to his clay and curse and wrath ; (57) and, decmg perverted to devilry and fiendishness, Ze was forced out of heaven, (58) and was given a life of millenniums azd an eternal dominion, (59) so that he sazd,‘I well go and make my servants and worshippers astray azd deluded?’ 60. And he was made an injurer and adversary at his own will. 61. A?é last also that man, to whom he, the supreme angel, was ordered to offer homage with many worshippers, for the sake of affection and respect, (62) is appointed to the garden of paradise (vahist), (63)
3And he was made an injurer and adversary at his own will. 61. A?é last also that man, to whom he, the supreme angel, was ordered to offer homage with many worshippers, for the sake of affection and respect, (62) is appointed to the garden of paradise (vahist), (63) 1 “And we did create man from crackling clay of black mud wrought in form. And the ginns had we created before of smokeless fire. And when thy lord said to the angels, “Verily I am creating a mortal from crackling clay of black mud wrought into shape; and when I have fashioned it, and breathed into it of my spirit, then fall ye down before it adoring.” And the angels adored all of them together, save Iblis, who refused to be among those who adored. ... He said, “Then get thee forth.” ... Said he, “O my lord ! respite me until the day when they shall be raised.” He said, “Then, verily, thou art of the respited.” ... He said, “O my lord! for that thou hast seduced me I will surely make it seem seemly for them on earth, and I will surely seduce them all together, save such of thy servants amongst them as are sincere.”’ (Qur'an XV, 26-40; SBE, vol. vi.) CHAPTER XI, 53-77. 179 so that he may cultivate z¢ and eat all the fruit, (64) except of that one tree of which 2z¢ is ordered thus: ‘Ye shall not eat of 2#4’ 65. And with them (mankind) the deceiver, who is the deluder prepared by him (the creator), (66) is let into the garden. 67. There are some who say he ts a serpent?, and there are some who say hezs Aharman*. 68. And an inclination for eating and greediness is given by that same ove himself to mankind. 69. Then, being deceived dy that deluder sayzng: ‘ Eat of that tree’— (70) there are some who say he spoke to Adam—(71) they ate through that inclination for eating +. 72. After eating they became so imbued with knowledge that good and evil weve understood and known by them’. 73. Deprived of that so-great respect and affection, through that one injunction which was forgotten by them—(74) and that forgetfulness dezng likewise owing to that cause—(75) they are forced out of the garden of paradise*—ze with his wife—by grievous wrath and disrespect, (76) and are delivered into the hand of that enemy who is a deceiver and deluder ; (77) so that he as propagated 1 «And the Lord God took the man, and put him into the garden of Eden, to dress it and to keep it. 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”’ (Gen. ii. 15-17). ? “Now the serpent was more subtle than any beast of the field which the Lord God had made’ (Gen. iii. 1). 5 «That old serpent, called the Devil and Satan’ (Rev. xii. 9, XX. 2). * Compare Gen. iii. 1-6. 5 «And the eyes of them both were opened ’ (Gen. iii. 7)s * «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). N 2
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.