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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1has ‘the will of the sacred being deimg powerful and eternal.’ ‘2 Without whose will and command the sin and evil cannot arise, as assumed in § 125. 5 The sick are probably meant, but the original text is ambiguous. * Assuming that Paz. hug@rezd stands for Pahl. afikalend. CHAPTER XI, 126-149. 185 owing to that practice ; (140) yet it becomes grievous sin for them}, through anxiety. 141. If they say that those physicians and the remedies which they offer, avd also those who give something Zo the poor and suffering, all exist by the will of the sacred being, (142) it is easier, more reasonable, avd more adapted to divinity, when the sacred being is without an adversary and without an opponent, for him not to create that disease and poverty (143) than chat, as to those that 4e himself is to make sick and poor, he should have commanded mankind thus: ‘Ye shall make them healthy and free from want. 144. If they say that his desire is this, that he may occasion the happiness of those physicians and givers by the recompense for it, (145) and make them proceed ? to the eternal happiness of heaven (vahist) ; (146) you should observe, as éo that, since he acts injudiciously and incapably when, on account of the existence of a complete desire for happiness and prosperity * among others, 4e is an attainer of misery for multitudes of the innocent who are distressed, poor, necessitous, and sick, (147) this may also ée sazd, that if z¢ de not possible for him to occasion happiness and prosperity * as regards one, except by the distress, pain, and vexation of some other, (148) that shows that his absolute power and freedom from opposition are not adapted for effectual operation. 149. If they say 1 Probably the poor, but the original text is ambiguous. ® Assuming that Paz. gamined stands for Pahl. gaminéd. The old MS. AK ends with this section, and the remaining half of the extant text has been found only in modern copies, having been formerly separated from AK and lost ® So in JE, but JJ has ‘nobility,’ and MH1g has ‘pleasure.’ 4 JJ has ‘nobility.’ 186 SIKAND-GOMANfK VIGAR, that he makes those sick avd poor proceed to the eternal happiness of heaven in the spiritual exzstence, as a recompense for it, (150) that zweples, if 2¢ de not possible, ov not completely possible, for him to give the recompense in the spiritual evestence, except through the misery of the worldly ome, (151) also this, that—his production of distress in the worldly existence arising unquestionably azd unreasonably, through z¢s previous occurrence, (152) avd the recompense of the spiritual existence arising doubtfully and incredibly after the production of the distress—(15 3) just as the previous distress is unreasonable, the after recompense occurs alike unreasonably and foolishly. 154. This also may de sazd, that no after nobility is obtained for previous distress without a cause.
2154. This also may de sazd, that no after nobility is obtained for previous distress without a cause. 155. Again, odserve this, that the existence of one of these three doctrines is inevitable :—({156) Every single thing that is, or was, or well be in this world is all by his will, or z¢ is not, (157) or there are some that are by his will avd there are some that are not. 158. Because nothing whatever is found which is not good, or evil, or a mixture! of both. 159. If they say that all ¢hzngs are dy his will, the good and evil are both his desire. 160. If good and evil are both his desire, 4e is not of. perfect will; (161) z¢ is not perfect even as to a single ¢hing. 162. And he who is of imperfect will must be himself imperfect, (163) as is shown above*. . 164. If nothing de éy his will, (165) on account of nothing being éy the will there is no will. 166. He éw whom there is no will is working constitutionally’, 1 Assuming that Paz. hamekhtaa stands for Pahl. Amfkhtak. ? Compare Chap. VIII, 108-116. 8 That is, ‘instinctively.’ CHAPTER XI, 150-188. 187 (167) and he who is working constitutionally is constituted and made. 168. If there be some things which are éy his will, and there be some which are not dy his will, (169) and nothing is found in the world which is not good and not evil, (170) from that z¢ is known ¢hat, if the sacred being 4¢ of good will, Ze is not desirous of that evil of it, (171) and that which is evil is not by his will, 172. If his will de evil Ze is inevitably not desirous of that good of it, (173) azd that which is good is not by his will. 174. If that which is good be by the will of the sacred being, z¢ is known that that which is evil arose from another will. 175. If that which is evil de dy his will, that which is good arose inevitably from another will. 176. Ad the inevitability ofa rival of the will of the sacred being is manifest. 177. If one says the evil springs from mankind, (178) that zmpies the inevitability—since mankind is not perpetually a self-existence—shat evil either arose before mankind, or after, (179) or it arose with mankind. 180. If they say it arose before mankind, (181) that zm#plies—since, apart from the sacred being, ¢ere was no other creator and producer— (182) ¢hat either the sacred being produced that evil, or it produced its own existence itself, or it was itself eternal. 183. If they say it arose after mankind, (184) as éo that, when human nature is likewise a production of the sacred being, (185) and the sacred being did not produce evil in the nature of mankind, (186) how has it sprung into action from them? 187. If the evil was set in action by them, apart from the will of the sacred being, (188) and a knowledge, as to ¢heir setting about it, existed 2x 188 SIKAND-GOMANIK VIGAR.
3187. If the evil was set in action by them, apart from the will of the sacred being, (188) and a knowledge, as to ¢heir setting about it, existed 2x 188 SIKAND-GOMANIK VIGAR. the sacred being, (189) that zmpies that the sacred being is imperfect in his own will, (190) and mankind are victorious and triumphant in setting aside the will azd command of the sacred being, and doing the evil competing wz¢h the will of the sacred being. 191. Also the power of the sacred being in his own will and his own servants is manifestly unprevailing. 192. If they say that he makes them proceed afterwards to the awful punishment of hell, (193) as to that!, if the sacred being de a powerful doer, and not to allow the committal of crime, du¢ to convey z¢ away from their minds, d¢ more advantageous and more adapted to the compassion of a sacred being than zf he allowed the committal, (194) yet he has become helplessly contented with it, (195) amd, afterwards, contentedly punishes his own creatures, (196) then, as to the one matter I am well considering, either incapability, or scanty knowledge, or scanty goodness is thereby manifested. 197. If they say that the sacred being produced and created evil for the reason that so mankind may fully understand the value of goodness, (198) as ¢o that you should observe that, if evil de requisite and advantageous for understanding goodness, that evil exists éy his good will. 199. And if evil exists dy his good will, and is requisite and advantageous for him of whom they say that evil is not his wish, z¢ is inconsistent. 200. As ¢o that also which they say, that death, pain, azd poverty are produced by him for the reason that so mankind may much better understand the value of life, health, and opulence, (201) awd become more grateful unto the sacred being, (202) as ¢o that ? So in MH1o9 and Sans., but JE omits ‘ that.’ CHAPTER XI, 189-215. you should observe that z¢ is as z¢ were acting unreasonably, in the mode of him who gives poison to mankind for the sake of increasing the value and price of an antidote, (203) so that he may sell the antidote dearer and more costly. 204. To what is this intermeddling action owing, that, for the sake of an understanding of the value of the goodness of other ¢hzmgs, he allows pain, death, azd misery in some one else ?
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.
1has ‘the will of the sacred being deimg powerful and eternal.’ ‘2 Without whose will and command the sin and evil cannot arise, as assumed in § 125. 5 The sick are probably meant, but the original text is ambiguous. * Assuming that Paz. hug@rezd stands for Pahl. afikalend. CHAPTER XI, 126-149. 185 owing to that practice ; (140) yet it becomes grievous sin for them}, through anxiety. 141. If they say that those physicians and the remedies which they offer, avd also those who give something Zo the poor and suffering, all exist by the will of the sacred being, (142) it is easier, more reasonable, avd more adapted to divinity, when the sacred being is without an adversary and without an opponent, for him not to create that disease and poverty (143) than chat, as to those that 4e himself is to make sick and poor, he should have commanded mankind thus: ‘Ye shall make them healthy and free from want. 144. If they say that his desire is this, that he may occasion the happiness of those physicians and givers by the recompense for it, (145) and make them proceed ? to the eternal happiness of heaven (vahist) ; (146) you should observe, as éo that, since he acts injudiciously and incapably when, on account of the existence of a complete desire for happiness and prosperity * among others, 4e is an attainer of misery for multitudes of the innocent who are distressed, poor, necessitous, and sick, (147) this may also ée sazd, that if z¢ de not possible for him to occasion happiness and prosperity * as regards one, except by the distress, pain, and vexation of some other, (148) that shows that his absolute power and freedom from opposition are not adapted for effectual operation. 149. If they say 1 Probably the poor, but the original text is ambiguous. ® Assuming that Paz. gamined stands for Pahl. gaminéd. The old MS. AK ends with this section, and the remaining half of the extant text has been found only in modern copies, having been formerly separated from AK and lost ® So in JE, but JJ has ‘nobility,’ and MH1g has ‘pleasure.’ 4 JJ has ‘nobility.’ 186 SIKAND-GOMANfK VIGAR, that he makes those sick avd poor proceed to the eternal happiness of heaven in the spiritual exzstence, as a recompense for it, (150) that zweples, if 2¢ de not possible, ov not completely possible, for him to give the recompense in the spiritual evestence, except through the misery of the worldly ome, (151) also this, that—his production of distress in the worldly existence arising unquestionably azd unreasonably, through z¢s previous occurrence, (152) avd the recompense of the spiritual existence arising doubtfully and incredibly after the production of the distress—(15 3) just as the previous distress is unreasonable, the after recompense occurs alike unreasonably and foolishly. 154. This also may de sazd, that no after nobility is obtained for previous distress without a cause.
2154. This also may de sazd, that no after nobility is obtained for previous distress without a cause. 155. Again, odserve this, that the existence of one of these three doctrines is inevitable :—({156) Every single thing that is, or was, or well be in this world is all by his will, or z¢ is not, (157) or there are some that are by his will avd there are some that are not. 158. Because nothing whatever is found which is not good, or evil, or a mixture! of both. 159. If they say that all ¢hzngs are dy his will, the good and evil are both his desire. 160. If good and evil are both his desire, 4e is not of. perfect will; (161) z¢ is not perfect even as to a single ¢hing. 162. And he who is of imperfect will must be himself imperfect, (163) as is shown above*. . 164. If nothing de éy his will, (165) on account of nothing being éy the will there is no will. 166. He éw whom there is no will is working constitutionally’, 1 Assuming that Paz. hamekhtaa stands for Pahl. Amfkhtak. ? Compare Chap. VIII, 108-116. 8 That is, ‘instinctively.’ CHAPTER XI, 150-188. 187 (167) and he who is working constitutionally is constituted and made. 168. If there be some things which are éy his will, and there be some which are not dy his will, (169) and nothing is found in the world which is not good and not evil, (170) from that z¢ is known ¢hat, if the sacred being 4¢ of good will, Ze is not desirous of that evil of it, (171) and that which is evil is not by his will, 172. If his will de evil Ze is inevitably not desirous of that good of it, (173) azd that which is good is not by his will. 174. If that which is good be by the will of the sacred being, z¢ is known that that which is evil arose from another will. 175. If that which is evil de dy his will, that which is good arose inevitably from another will. 176. Ad the inevitability ofa rival of the will of the sacred being is manifest. 177. If one says the evil springs from mankind, (178) that zmpies the inevitability—since mankind is not perpetually a self-existence—shat evil either arose before mankind, or after, (179) or it arose with mankind. 180. If they say it arose before mankind, (181) that zm#plies—since, apart from the sacred being, ¢ere was no other creator and producer— (182) ¢hat either the sacred being produced that evil, or it produced its own existence itself, or it was itself eternal. 183. If they say it arose after mankind, (184) as éo that, when human nature is likewise a production of the sacred being, (185) and the sacred being did not produce evil in the nature of mankind, (186) how has it sprung into action from them? 187. If the evil was set in action by them, apart from the will of the sacred being, (188) and a knowledge, as to ¢heir setting about it, existed 2x 188 SIKAND-GOMANIK VIGAR.
3187. If the evil was set in action by them, apart from the will of the sacred being, (188) and a knowledge, as to ¢heir setting about it, existed 2x 188 SIKAND-GOMANIK VIGAR. the sacred being, (189) that zmpies that the sacred being is imperfect in his own will, (190) and mankind are victorious and triumphant in setting aside the will azd command of the sacred being, and doing the evil competing wz¢h the will of the sacred being. 191. Also the power of the sacred being in his own will and his own servants is manifestly unprevailing. 192. If they say that he makes them proceed afterwards to the awful punishment of hell, (193) as to that!, if the sacred being de a powerful doer, and not to allow the committal of crime, du¢ to convey z¢ away from their minds, d¢ more advantageous and more adapted to the compassion of a sacred being than zf he allowed the committal, (194) yet he has become helplessly contented with it, (195) amd, afterwards, contentedly punishes his own creatures, (196) then, as to the one matter I am well considering, either incapability, or scanty knowledge, or scanty goodness is thereby manifested. 197. If they say that the sacred being produced and created evil for the reason that so mankind may fully understand the value of goodness, (198) as ¢o that you should observe that, if evil de requisite and advantageous for understanding goodness, that evil exists éy his good will. 199. And if evil exists dy his good will, and is requisite and advantageous for him of whom they say that evil is not his wish, z¢ is inconsistent. 200. As ¢o that also which they say, that death, pain, azd poverty are produced by him for the reason that so mankind may much better understand the value of life, health, and opulence, (201) awd become more grateful unto the sacred being, (202) as ¢o that ? So in MH1o9 and Sans., but JE omits ‘ that.’ CHAPTER XI, 189-215. you should observe that z¢ is as z¢ were acting unreasonably, in the mode of him who gives poison to mankind for the sake of increasing the value and price of an antidote, (203) so that he may sell the antidote dearer and more costly. 204. To what is this intermeddling action owing, that, for the sake of an understanding of the value of the goodness of other ¢hzmgs, he allows pain, death, azd misery in some one else ?
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.
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