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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. 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; there- fore also that holy thing which shall be born of thee shall be called the Son of God”’ (Luke i. 26, 27, 35). CHAPTER XV, 9-33. 231 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.’ 232 SIKAND-GOMANIK VIGAR. 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®.
2strange®. 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.’ CHAPTER XV, 34-49. 233 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). 234 SIKAND-GOMANIK VIGAR. three; (50) and it is possible to speak of other numbers, in this sequence, unlimitedly.
37). He And in this Trinity none is afore, or after other: none is greater, or less than another’ (Athanasian Creed). 234 SIKAND-GOMANIK VIGAR. 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.
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.
120. 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; there- fore also that holy thing which shall be born of thee shall be called the Son of God”’ (Luke i. 26, 27, 35). CHAPTER XV, 9-33. 231 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.’ 232 SIKAND-GOMANIK VIGAR. 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®.
2strange®. 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.’ CHAPTER XV, 34-49. 233 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). 234 SIKAND-GOMANIK VIGAR. three; (50) and it is possible to speak of other numbers, in this sequence, unlimitedly.
37). He And in this Trinity none is afore, or after other: none is greater, or less than another’ (Athanasian Creed). 234 SIKAND-GOMANIK VIGAR. 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.
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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