Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1204. 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 ? 205. Again, as ¢4o that which a multitude of them say, that the sacred being is a ruler over every creature and creation, (206) because his creations are all his own. 207. And he acts about them as is desirable for him, because it is desirable for him, and he is not a causer of distress. 208. Since distress is that which they inflict upon anything that is not their own, (209) then he who, all things being his own, acts about them as is desirable for him, is not a causer of distress'. 210. As éo that you should know that, if, on account of sovereignty, he who occasions distress is not to be called a causer of distress, (211) that is as though even he who is a sovereign and tells a lie is speaking truthfully, (212) and he who, on account of sovereignty, commits crime, sin, theft, azd plunder is not to be called a sinner. 213. Such as that which the glorified Réshan2, son of Attr-frébag, related as a parable (Angunt-aitak), (214) that they saw a man who was defiling an ass, (215) when they enquired of him * Compare Rom. ix. 20, 21: ‘Shall the thing formed say to him that formed 7#, “ Why hast thou made me thus?” Hath not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour ?’ ® See Chap. X, 53. 190 SIKAND-GOMANfK VIGAR. thus: ‘Why dost thou commit this execrable action ?’ 216. And he spoke thus, in excuse: ‘The ass is my own.’ 217. Again, you should ask this of them, (218) that is: ‘Is the sacred being a friend, or an enemy, to these creatures and creations which are made by him?’ 219. If Ze de a friend of the creatures, that emplies that it is not proper for him to desire and to produce the evil azd misery of the creatures; (220) yet, as regards the devastation and misery of his own achievements, fe has never even become tired of them. 221. If 4e de an enemy of the creatures, that implies that it is not proper for him to create and produce, through his own competent knowledge, that thing which is his enemy and disablement!, and struggles against his will. 222, This, too, you should ask, (223) that is: ‘Is the sacred being always a well-understanding, good sovereign, occasioning prosperity*, (224) or an evilunderstanding, bad sovereign, occasioning distress ? 225. Or is there a time when Ze zs a well-under- Standing, good sovereign, occasioning prosperity, (226) and is there a time when 4e zs an evil-understanding, bad sovereign, occasioning distress ?’ 227. If ke be always a well-understanding, good sovereign, occasioning prosperity, (228) that zmplies that there are not, in his country and sovereignty, any oppression, distress, and complaint; (229) and his affection for the creatures and the affection of . the creatures for him are pure. 230. Owing to the
2the creatures for him are pure. 230. Owing to the 1 Assuming that Paz. apadvah stands for Pahl. apatfgih; the two words being nearly alike in Pahlavi letters. * Reading 4v4dth-kar instead of Paz. 4z4dfgar, ‘ producing freedom, or nobility,’ which two words are alike in Pahlavi writing. CHAPTER XI, 216-245. 191 same reason #e zs merciful as regards his own creatures, (231) and his creatures are recounting zs praise, utterers of thanksgivings avd pure friends towards him. 232. His title of divinity, moreover, is worthily his own. 233. If he de an evil-understanding, bad sovereign, occasioning distress, (234) that zmplzes that he ts himself a pure? enemy to the creatures, and his creatures are also ofa like nature towards him. 235. Owing to the same reason fe zs an injurer, destroyer, and deluder of the creatures, (236) and his creatures are complainers of him, strugglers concerning him, and pure enemies. 237. His title of divinity, moreover, is the equivalent of an unworthy name; (238) and, even on account of his eternity, the creatures are hopeless of becoming free from the risk of distress and misery for an unlimited time. 239. If there be a time when 4e zs a good sovereign, well-understanding, ad occasioning prosperity, and there be a time when Ze is turned away from this; (240) that zmples that his affection for the creatures is mingled. 241. From a mingled affection artses mingled action, (242) azd from mingled action a mingled individuality is also manifested. 243. And his creatures also are mingled friends to him. 244. Of one’s associates there is none who, if a friend, is not one’s enemy, no praiser who is not complaining of one, no glorifier even who is not scorning one ; a character of this description is manifest among all creatures. 245. Again, observe this, that since all things which are in the world are not outside of these two terms, 1 The word avézak, ‘pure,’ is here used idiomatically for ‘mere,’ precisely as ‘ pure’ is often used in English. 192 SIKAND-GUMANIK VIGAR. good and evil, (246) that zmplzes, if good and evil are both said ¢o arvzse from the sacred being and through the will of the sacred being, (247) ¢a¢ the troublesome Aharman is unreasonably defamed ; that, being innocent and without an original evolution, he never was, nor wz// be, evil and headstrong'. 248. That which is mentioned in scripture (niptk)*, that Aharman became headstrong, and was put out of heaven by them, is unreasonable, (249) because even that headstrongness and disobedience were likewise through the will of the sacred being.
3248. That which is mentioned in scripture (niptk)*, that Aharman became headstrong, and was put out of heaven by them, is unreasonable, (249) because even that headstrongness and disobedience were likewise through the will of the sacred being. 250. If even it be said that the good arises from the sacred being and through the will of the sacred being, avd the evil from mankind, still Aharman is without an original evolution azd innocent, and curses and scorn for him are unreasonable. 251. If all this misery and evil de sent down, not from a different nature, but from the individuality and individual nature of the sacred being himself, (252) that zaples that the sacred being is an enemy and adversary to his own tendencies (rfin). 253. Odserve this, too, that to speak of the existence of criminality apart from a nature of crime is very deluding ; (254) and as zt is deluding to imagine a nature of crime that is good, zs z¢ more deluding to imagine Aharman—who is the origin amd original evolution of every crime—aparé from the creation and achievement of the sacred being ? 255. The conclusion is this, that if a¢ first there be anything which is not within the will of the sacred being, provided everything be through the will of the sacred being, no one whatever is a sinner; (256) } Literally ‘with averted head.’ * Probably referring to the Qur’an XV, 26-40 (see § 59 n). CHAPTER XI, 246-267. 193 and the apostle! and religion were appointed without a purpose. 257. If it be expedient to ruin any one for sinfulness, it is more expedient to ruin him who is the original doer, maintainer, and creator of every eviland crime. 258. And if it be said ¢hat evil and crime arise from Aharman or mankind, that zmplies, as they are likewise created and produced dy the sacred being, ¢hat he is the source of them; in like manner, he who is the cause of the origin of evil (259) is worse than evil. 260. This, too, you should observe, that sects (késh4n) of every kind assert this maxim, handed down by their own high-priests, when z¢ is mentioned and prescribed by them to their own congregation (ram), that is: ‘Perform good works and abstain from crime.’ 261. On account of delusion they do not consider this, that is, from where and what origin ought the crime to arise, about which z¢ is thus commanded: ‘Ye shall not commit z¢, and I will cast him who commits 7¢ into eternal hell.’ 262. So that, if shat same de owing to the sacred being, it would be easier for him not to produce it, than, after z¢s production, ¢o have brought z¢ to notice and commanded zs to abstain from it. 263. So far, indeed, I do not understand any advantage and motive 7” the production and creation of evil.
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.
1204. 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 ? 205. Again, as ¢4o that which a multitude of them say, that the sacred being is a ruler over every creature and creation, (206) because his creations are all his own. 207. And he acts about them as is desirable for him, because it is desirable for him, and he is not a causer of distress. 208. Since distress is that which they inflict upon anything that is not their own, (209) then he who, all things being his own, acts about them as is desirable for him, is not a causer of distress'. 210. As éo that you should know that, if, on account of sovereignty, he who occasions distress is not to be called a causer of distress, (211) that is as though even he who is a sovereign and tells a lie is speaking truthfully, (212) and he who, on account of sovereignty, commits crime, sin, theft, azd plunder is not to be called a sinner. 213. Such as that which the glorified Réshan2, son of Attr-frébag, related as a parable (Angunt-aitak), (214) that they saw a man who was defiling an ass, (215) when they enquired of him * Compare Rom. ix. 20, 21: ‘Shall the thing formed say to him that formed 7#, “ Why hast thou made me thus?” Hath not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour ?’ ® See Chap. X, 53. 190 SIKAND-GOMANfK VIGAR. thus: ‘Why dost thou commit this execrable action ?’ 216. And he spoke thus, in excuse: ‘The ass is my own.’ 217. Again, you should ask this of them, (218) that is: ‘Is the sacred being a friend, or an enemy, to these creatures and creations which are made by him?’ 219. If Ze de a friend of the creatures, that emplies that it is not proper for him to desire and to produce the evil azd misery of the creatures; (220) yet, as regards the devastation and misery of his own achievements, fe has never even become tired of them. 221. If 4e de an enemy of the creatures, that implies that it is not proper for him to create and produce, through his own competent knowledge, that thing which is his enemy and disablement!, and struggles against his will. 222, This, too, you should ask, (223) that is: ‘Is the sacred being always a well-understanding, good sovereign, occasioning prosperity*, (224) or an evilunderstanding, bad sovereign, occasioning distress ? 225. Or is there a time when Ze zs a well-under- Standing, good sovereign, occasioning prosperity, (226) and is there a time when 4e zs an evil-understanding, bad sovereign, occasioning distress ?’ 227. If ke be always a well-understanding, good sovereign, occasioning prosperity, (228) that zmplies that there are not, in his country and sovereignty, any oppression, distress, and complaint; (229) and his affection for the creatures and the affection of . the creatures for him are pure. 230. Owing to the
2the creatures for him are pure. 230. Owing to the 1 Assuming that Paz. apadvah stands for Pahl. apatfgih; the two words being nearly alike in Pahlavi letters. * Reading 4v4dth-kar instead of Paz. 4z4dfgar, ‘ producing freedom, or nobility,’ which two words are alike in Pahlavi writing. CHAPTER XI, 216-245. 191 same reason #e zs merciful as regards his own creatures, (231) and his creatures are recounting zs praise, utterers of thanksgivings avd pure friends towards him. 232. His title of divinity, moreover, is worthily his own. 233. If he de an evil-understanding, bad sovereign, occasioning distress, (234) that zmplzes that he ts himself a pure? enemy to the creatures, and his creatures are also ofa like nature towards him. 235. Owing to the same reason fe zs an injurer, destroyer, and deluder of the creatures, (236) and his creatures are complainers of him, strugglers concerning him, and pure enemies. 237. His title of divinity, moreover, is the equivalent of an unworthy name; (238) and, even on account of his eternity, the creatures are hopeless of becoming free from the risk of distress and misery for an unlimited time. 239. If there be a time when 4e zs a good sovereign, well-understanding, ad occasioning prosperity, and there be a time when Ze is turned away from this; (240) that zmples that his affection for the creatures is mingled. 241. From a mingled affection artses mingled action, (242) azd from mingled action a mingled individuality is also manifested. 243. And his creatures also are mingled friends to him. 244. Of one’s associates there is none who, if a friend, is not one’s enemy, no praiser who is not complaining of one, no glorifier even who is not scorning one ; a character of this description is manifest among all creatures. 245. Again, observe this, that since all things which are in the world are not outside of these two terms, 1 The word avézak, ‘pure,’ is here used idiomatically for ‘mere,’ precisely as ‘ pure’ is often used in English. 192 SIKAND-GUMANIK VIGAR. good and evil, (246) that zmplzes, if good and evil are both said ¢o arvzse from the sacred being and through the will of the sacred being, (247) ¢a¢ the troublesome Aharman is unreasonably defamed ; that, being innocent and without an original evolution, he never was, nor wz// be, evil and headstrong'. 248. That which is mentioned in scripture (niptk)*, that Aharman became headstrong, and was put out of heaven by them, is unreasonable, (249) because even that headstrongness and disobedience were likewise through the will of the sacred being.
3248. That which is mentioned in scripture (niptk)*, that Aharman became headstrong, and was put out of heaven by them, is unreasonable, (249) because even that headstrongness and disobedience were likewise through the will of the sacred being. 250. If even it be said that the good arises from the sacred being and through the will of the sacred being, avd the evil from mankind, still Aharman is without an original evolution azd innocent, and curses and scorn for him are unreasonable. 251. If all this misery and evil de sent down, not from a different nature, but from the individuality and individual nature of the sacred being himself, (252) that zaples that the sacred being is an enemy and adversary to his own tendencies (rfin). 253. Odserve this, too, that to speak of the existence of criminality apart from a nature of crime is very deluding ; (254) and as zt is deluding to imagine a nature of crime that is good, zs z¢ more deluding to imagine Aharman—who is the origin amd original evolution of every crime—aparé from the creation and achievement of the sacred being ? 255. The conclusion is this, that if a¢ first there be anything which is not within the will of the sacred being, provided everything be through the will of the sacred being, no one whatever is a sinner; (256) } Literally ‘with averted head.’ * Probably referring to the Qur’an XV, 26-40 (see § 59 n). CHAPTER XI, 246-267. 193 and the apostle! and religion were appointed without a purpose. 257. If it be expedient to ruin any one for sinfulness, it is more expedient to ruin him who is the original doer, maintainer, and creator of every eviland crime. 258. And if it be said ¢hat evil and crime arise from Aharman or mankind, that zmplies, as they are likewise created and produced dy the sacred being, ¢hat he is the source of them; in like manner, he who is the cause of the origin of evil (259) is worse than evil. 260. This, too, you should observe, that sects (késh4n) of every kind assert this maxim, handed down by their own high-priests, when z¢ is mentioned and prescribed by them to their own congregation (ram), that is: ‘Perform good works and abstain from crime.’ 261. On account of delusion they do not consider this, that is, from where and what origin ought the crime to arise, about which z¢ is thus commanded: ‘Ye shall not commit z¢, and I will cast him who commits 7¢ into eternal hell.’ 262. So that, if shat same de owing to the sacred being, it would be easier for him not to produce it, than, after z¢s production, ¢o have brought z¢ to notice and commanded zs to abstain from it. 263. So far, indeed, I do not understand any advantage and motive 7” the production and creation of evil.
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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