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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1105. 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. 218 SIKAND-GOMANEK VIGAR. 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
2his 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 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. 220 SIKAND-GOMANIK VIGAR. 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.
3143. 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 222 SIKAND-GOMANIK VIGAR, 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®,
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.
1105. 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. 218 SIKAND-GOMANEK VIGAR. 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
2his 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 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. 220 SIKAND-GOMANIK VIGAR. 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.
3143. 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 222 SIKAND-GOMANIK VIGAR, 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®,
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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