Shkand-gumanig Vizar (Doubt-dispelling exposition)

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Shkand-gumanig Vizar, or "Doubt-dispelling Exposition", is a Zoroastrian apologetic from the ninth century, by Mardanfarrokh-i Ohrmazddad.

Based on Sacred Books of the East, volume 18, Pahlavi Texts translated by E.W. West, Part II (Oxford, 1882).

Spelling has been normalized to conform with other texts in this (avesta.org) series.

Please let me know if you find any typos, or have suggestions for improving this e-text or web site. Thanks. -JHP, July 1995.

Contents:

The Shkand-gumanig Vizar (Doubt-dispelling exposition)

[Compare with translation by R. C. Zaehner in Teachings of the Magi, 1956, pg. 86-87.]

Chapter 1.
English rendering of the 1945 French translation by Jean de Menasce by Jan Pieter Kunst (jpk@knoware.nl) Date: Sat, 7 Jan 1995 21:17:08 GMT (selections)	Translation by E. W. West, SBE.	NOTES:
	Introducing the subject and the author
(1-6) In the name of Ohrmazd, the wise and supreme Lord, all-ruling, all-knowing and almighty King, spirit among the spirits. By himself he created infallibly each of the particular beings. He created by his unrivaled power the seven Amesha Spentas and all the Yazatas of the spiritual and the material world, and the seven material categories, namely man, animals, fire, metal, earth, water and plants. And man was created by him as master of the creations for the realization of his [i.e. Ohrmazd's] will.	1. In the name of Ohrmazd, the lord, the greatest and wise, [the all-ruling, all-knowing, and almighty, (2) who is a spirit even among spirits, (3) and from his self-existence, single in unity, was the creation of the faithful. 4. He also created, by his own unrivaled power, the seven supreme archangels,] all the angels of the spiritual and worldly existences, (5) and the seven worldly characteristics which are man, animals, fire, metal, earth, water and plants. 6. And man was created by him, as a control of the creatures, for the advancement of his will.
	7. From him likewise came at various times, through his own compassion, mercifulness to his own creatures, religion, and a natural desire of the knowledge of purity and - contamination. 8. So, also, as to the intellect, understanding, wisdom, knowledge, consciousness, and guardian spirit-which are the appliances of the soul that are seeking information of these spiritual appliances, the five which are the sight, hearing, smell, taste, and touch, (9) through the five worldly appliances, which are the eye, the ear, the nose, the mouth, and the rubbing surfaces of the whole body - (10) he likewise created man with the accompaniment of these appliances, for the management of the creatures. 11. He also created the religion of omniscience like an immense tree, (12) of which there are one stem, two branches, three boughs, four twigs, and five shoots. 13. And its one stem is agreement. 14. The two branches are performance and abstinence. 15. The three boughs are Humat, Hukht, and Huvarsht, which are good thoughts, good words, and good deeds. 16. The four twigs are the four classes of the religion, by whom the religion and world are prepared, (17) which are priesthood, warriorship, husbandry, and artisanship. 18. The five shoots are the five rulers whose scriptural names are the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zartosht [Zarathushtrotema]. 19. And the one chief of chiefs, who is the king of kings, is the ruler of the world. 20. Likewise, the work manifested by him in the world - which is man - is in the likeness of these four classes of the world. 21. As unto the head is priesthood, (22) unto the hand is warriorship, (23) unto the belly is husbandry, (24) and unto the foot is artisanship. 25. So, also, of the four capabilities (hunaran) that are in man - which are temper, ability, wisdom, and diligence - (26) unto temper (khim) is priesthood, as the greatest duty of priests is the temper that they do not commit sin on account of shame and fear; (27) unto ability (hunar) is warriorship, that is, the most princely adornment of warriors is the ability which is expended, the manliness which is owing to self-possession (khvadih); (28) unto husbandmen is the wisdom (khrad) which is strenuous performance of the tillage of the world, and continuance unto the renovation of the universe; (29) and unto artisans is the diligence (tukhshakih) which is the greatest advancement of their class. 30. This arrangement of every kind is upon one stem, truth and agreement, opposing the fiend and his appliances which are coexistent. 31. These, which are recounted by me, are of many kinds and many species, as many are religious and many believing at a period that all are mutually afflicting, coexistent destroyers and injurers, one as regards the other. 32. And with the mutual afflictiveness, destructiveness, and combativeness which are theirs, one towards the other, they afterwards also contend against the one truth cooperatively and with united strength. 33. The possession of truth is the one power of the faithful, through the singleness of truth. 34. The many kinds of falsehood, which must become confused and mutually afflicting to many, are, in the aggregate, from one source of deceitfulness.
(35-57) I, Mardanfarrokh-i Ohrmazddad, composed this treatise, having observed on many occasions the diversity of the sects, religions and teachings. And, from childhood on, I have always used my mind to seek and examine the truth: that is why I traveled the lands and the seas. And to this treatise, which summarizes the questions of the desirers of the truth and the writings of the ancient sages, the truth-loving dasturs, especially the venerable Aturpat-i Yavandan, I have given the title "Doubt-dispelling Exposition", because it is very suitable for new learners to dispel their doubts about the understanding of the truth and the soundness of the Good Religion, in contrast with the misery of the opponents. I composed and arranged it not for the wise and talented, but for the students and novices, so that many of them may acquire more certainty regarding the excellency and the soundness of the Good Religion and the teachings of the ancient sages. As regards distinguished wise men, I ask of those wishing to consider it, not to consider the person who narrates and edits the essentials of the religion, but the greatness, the truth, the soundness, the exactness of expression of the ancient sages, for I, the author, belong not to the rank of the teachers, but to the rank of the disciples. And it is out of generosity that this theological treatise seemed to me to be proper and adapted to neophytes, because he who distributes the little knowledge that he has to those who are worthy is more acceptable than he who knows much, but from whom those who are worthy don't receive benefit or help. The ancient sages distinguished three kinds of generosity: in thoughts, in words and in deeds. He who is generous in thoughts wants good for whoever is of the same nature as himself, just like for himself. He who is generous in words teaches to those who are worthy all the superior wisdom and all the knowledge that he has acquired; as a wise man said: "I want to possess all advantageous knowledge and teach it to my friends, and acquire the result which is to be acquired." He who is generous in deeds, gives of the good that he has acquired something to those who are worthy. Furthermore, in this way I remind the good of the welfare of their souls, and I remind the wise, in their benevolence, while considering me kindly, to remember their immortal souls. It is written that "he who considers the good creatures with a kind eye, his eye is the eye of the sun", for the sun indeed considers and illuminates all creatures with a benevolent eye.	35. As to that, this composition is provided by me, who am Mardan-farukh son of Ohrmazd-dad, as I saw in the age much religiousness and much good consideration of sects (keshan) of many species; (36) and I have been fervent-mindedly, at all times in my whole youthful career, an inquirer and investigator of the truth of them. 37. For the same reason I have wandered forth also to many realms and the seashore. 38. And of these compendious statements which, owing thereto, are an inquiry of those desiring the truth, and a collection and selection (vijidano) of it, for these memoranda, from the writings and memoranda of the ancient sages and high-priests of the just -- and especially those of the glorified Atur-padiyavand -- the name Shkand-gumanik Vizar is appointed by me. 39. As it is very suitable for explaining away the doubts of new learners about the thorough understanding of the truth, the blessedness and truth of the good religion, and the inward dignity of those free from strife. 40. And it is composed and arranged by me not for the wise and talented, but for preceptors (farhangikan) and those newly qualified. 4I. So that, while many become freer from doubt about the miraculousness and blessedness of the statements of the good religion and primitive faith, (42) I am still begging of distinguished sages, (43) that whoever wants to look, should not look to the religion of the particular speaker and composer, but to the greatness of the truth, blessedness, and definite statements of the ancient sages. 44. Because I, who am the composer, do not hold the station of teaching, but that of learning. 45. And it seemed to me, through liberal thought, a statement, from that knowledge of the religion, destined and important even for new learners. 46. Because he who distributes to the worthy, out of the little knowledge which is his, is more acceptable than he who knows much and the worthy are without benefit and without help from him. 47. Since those ancient sages decided, (48) that liberality is of three kinds, of thought, of word, and of deed. 49. Liberality of thought being that whose wishing of happiness for any others whatever, of a like disposition, is as much as for its own. 50. Liberality in word being that which teaches to the worthy something out of every virtuous knowledge and information which have come to it; (51) just as that which a certain sage said (52) thus: 'I desire that I may understand all information which is advantageous, and I will teach it to friends and acquire the result which is obtainable.' 53. And the liberality which is in deed being that which, out of any benefit whatever that has come to it, is a benefit to the worthy. 54. Again, it is a reminding of the good as to the preservation of the soul; (55) and for the same reason I have arranged that while the wise are kindly observant of me, through their own compassion, they may remember about the immortality of the soul 56. Since it is said, that the eye of him who observes all good creatures with kind eyes is the eye of the sun; (57) because the sun is, indeed, an observer and beautifier with kind eyes for all creatures.
Chapter 2. Why Ahriman advanced towards the light, though of a different nature
(1-9) First subject. On some questions from the always glorious Mihrayyar-i Mahmadan from Isfahan, put forward not out of pointless curiosity, but with good intentions. Answer. To the question "for what reason did Ahriman attack the light and how is that possible, since it is so that he is not of the same nature and we can observe that a being always guards itself from that which is not of the same nature as itself -- as the water does from the fire" the answer is: the attack of Ahriman against the light is precisely because of their difference of natures. It is by reason of his destructive will which is a constant trait of his nature, that he attacks all that is of a different nature. No destructive operation can take place unless there is an essential difference, and beings of different natures. For between beings of the same nature there is the same will and the same mutual disposition, and not a mutual destructive force. Beings which are essentially different, because of their essential opposition, every time they meet one another, clash and destroy each other, while beings of the same nature, because of their mutual similarity, and their community of nature, stay alive and active and assist each other.	1. The first subject (2) is about several questions that the ever-successful Mitro-aiyyar, son of Mahmad, from Spahan, asked with good intent and not in search of defects, and the answer thereto. 3. As to that which is asked thus: 'Why did Ahriman hurry on to the light, and how was it possible to be so when he is not of a like nature with it, though we always see that whatever is not of a like nature abstains from a different nature as much as water does from fire?' 4. The answer is this, that the cause itself of the hurrying on of Ahriman, which was to the light, was his different nature. 5. And on account of the desire of a destroyer, which was perpetually in his nature, he is a destroyer of different natures. 6. Being injured and injuring, however they occur, do not take place except from difference of nature and those of a different nature. 7. Because in those of a like nature there exist similarity of will and unanimity, one towards the other, not injuring and being injured. 8. And those of a different nature, on account of their opposing nature, are destroyers and injurers, one of the other, however they come together. 9. Those of a like nature, on account of unanimity and similarity of nature, are lively, efficient, and mutually helping, when they come together. 10. The disintegration and separation of like natures is the disunion of different natures. 11. Just as heat and cold which, on account of their opposing nature, are destroyers and injurers, resisting and disintegrating one another, through their perpetual nature. 12. Because every disintegration is owing to the laws (rastagan) of cold and dryness, heat and moisture, (13) and their destruction, injuring, and opposition of one another. 14. For the disintegration of bodies is owing to the perpetual struggling of heat and cold, dryness and moisture; (15) and owing to their struggling, one with the other, bodies are disintegrated and disabled. 16. Of water and fire, through their own nature, no injury whatever is manifest; (17) but the cold of their fraternization is mingled with the moisture of the water, and is an opponent of the heat of the fire; (18) and the dryness of their fraternization is mingled with the heat of the fire, and is counteractingly an injurer of the moisture of the water.
Chapter 3. Why Ohrmazd did not use his omnipotence to repel Ahriman
(1-18) As to the question "why did the creator Ohrmazd not prevent Ahriman from doing and wanting evil, when he had the power to do so--for if we say that he could not do it, that would mean that he is not perfect and he does not rule?" this is the solution: the evil actions of Ahriman originate from the natural and voluntary maliciousness which is a constant property of the Enemy. The omnipotence of Ohrmazd is limited to that which is possible. The question of knowing whether or not one has the power to do that which is not possible does not make sense. To raise this question while speaking is not taking the meaning of the words into account. For he who says first: "that thing is impossible" and next "God has the power to do it" by that denies the impossibility of that thing, because now it is possible instead of impossible. As his [Ohrmazd's] power is limited in this way, so is his will; for he is wise, and the will of the wise is confined to that which has the possibility of being, and his will does not turn to that which cannot possibly be, because he wants all things which are both proper and possible. If I say that the creator Ohrmazd has the power to refrain Ahriman from the maliciousness which is his constant and natural property, I might as well say that the demoniacal nature can change itself to divine and the divine to the demoniacal, and that it is possible to change darkness into light and light into darkness.	1. And as to that which is asked (2) thus: 'Why does not the creator Ohrmazd keep Ahriman back from evil doing and evil seeking, when he is the mighty maker? 3. As I assert that no mighty maker is afterwards imperfect nor yet unresisting.' 4. The answer is this, (5) that the evil deeds of Ahriman are owing to the evil nature and evil will which are always his, as a fiend. 6. The omnipotence of the creator Ohrmazd is that which is over all that is possible to be, and is limited thereby. 7. That which is not possible to be is not stirred up by a capable or an incapable being. 8. Whoever says it is so is not within the limits of understanding the words. 9. Because, though he said that it is not possible to be, he says again that the sacred being is capable of it, and that has brought it out of the limits of what is not possible to be. 10. For then it is not the not-possible, but the possible to be. 11. As his capability is limited, so also is his will, thereby. 12. For he is sagacious, (13) and the will of a sagacious being is all for that which is possible to be, (14) and his will does not pass on to that which is not possible, (15) because he wills all that which is possible and fit to be. 16. If I say that the creator Ohrmazd is able to keep Ahriman back from the evil which is his perpetual nature, (17) it is possible to change that nature which is demoniacal into a divine one, and that which is divine into a demoniacal one; (18) and it is possible to make the dark light, and the light dark. 19. Of the changing of a nature by its own self those not understanding nature speak, (20) who are uninformed of the nature of the result in actions and propensities; (21) and they account the wolf and noxious creatures as a benefit. 22. Since the harm and evil which arise from mankind and cattle are not naturally their own, but are owing to the havoc, deceit, solicitation, and deluding of the fiend, (23) they are from the like vileness of other fiends who are such as the malice, wrath, and lust which are mingled with mankind. 24. Just as the swallowing of bitter medicine, which is mingled with poison, is not the accomplishment of happiness, but for the removal of the pain and sickness which are owing to an extraneous nature (bara gohar). 25. As of a statement which is true or false -- (26) though it may be that, connected with a false statement, a righteous man is preserved from much harm, and is ruined by that which is true -- (27) mostly that benefit is not from the false statement, but from the removal of the destruction and evil which are mingled with the vile, (28) and that harm is not from the true statement, but from the evil which is mingled with the vile. 29. Also, as regards that which happens when opponents have appeared in order to remove each one its own competitor, (30) every one is unrestricted in keeping away that which is its own opponent, (31) such as light and darkness, perfume and stench, good works and crime, erudition and ignorance. 32. That which is not unrestricted is the light to keep away stench, nor the perfume darkness, (33) but they have each separately appeared in order to keep away their own opponent. 34. As to that, too, which they say, that in the dark night a righteous man is preserved from the lion, wolves, dogs, and robbers, (35) while in the light day he becomes a captive in their hands, (36) it is not proper to consider that as a benefit owing to darkness, nor yet as an evil owing to light. 37. Because light is created for the removal of darkness, not for the keeping away of the lion, wolf, and noxious creatures. And there are many other things which are of this nature. 38. On account of tediousness this is collected merely as a summary; the virtue and understanding of you triumphant ones (39) are so much, that you may obtain more from revelation.

Chapter 4. How the stars came to be distributors both of the good produced by Ohrmazd, and of the evil produced by Ahriman

Chapter 5. Proof of the existence of a creator derived from the evident design in the creation

Chapter 6. Further proofs of a similar description

1. As to another delusion of those asserting the non-existence of a sacred being -- (2) whom they call atheistical (dahari) -- (3) that they are ordained free from religious trouble (alag) and the toil of practicing good works, (4) and the unlimited twaddle (drayishn) they abundantly chatter, (5) you should observe this: -- 6. That they account this world, with the much change and adjustment of description of its members and appliances, their antagonism to one another, and their confusion with one another, as an original evolution of boundless time. 7. And this, too, that there is no reward of good works, no punishment of sin, no heaven and hell, and no stimulator of good works and crime. 8. Besides this, that things are only worldly, and there is no spirit.

9. As I have written and shown above -- (10) that to be made without a maker, and decided without a decider, is as impossible as to prepare what is written without a writer, or a house without a mortar-mixer (razh) and building (deshak) -- (11) things made, of all kinds, cannot arise without making.

12. And this worldly existence is owing to the mingling of competing powers. 13. So its numerous possessions are so constructed, selected, and made of diverse races (ciharan), diverse colors, diverse scents, diverse characteristics, and diverse species as I have stated above about the body, (14) that it is constructed and made out of many things, such as bone, fat, sinew, veins, skin, blood, breath, hair, fundament, hand, foot, head, belly, and other members, internal and external, (15) in two series of things of many kinds, of which to be never made by means of the diverse nature of diverse powers, (16) or to arise without a maker, the impossibility is certain.

17. And in like manner of the other creatures, plants and trees, water and fire, earth and air, their stimulus, too, which is not themselves, is to their own duty; and they are not stimulators, (18) but there is a stimulator, a building (deshak), and a making for them. 19. And the usage (vazar) which is changing and urging them, from stimulus to stimulus, from statement to statement, and from time to time, is not according to the will and requirement of those made, but according to those that are stimulating and making.

20. Even so, indicative of the rotation of the years, months, days, and hours, is the revolution of the celestial sphere and stars which are settled (pasakhtak), and of the sun and moon which are adjusted (nivardhak), a well-horsed progress and conspicuous revolution. 21. This, too, is an indication that the movements of every appearance (ciharih) are owing to an exhibitor, by whom the movement of that appearance is exhibited.

22. Owing to other differences and different management in the worldly existence (23) it is possible to know, from the worldly existence at various times and various periods, that this worldly existence is not without a manager. 24. Or that its manager is not a sacred being, who is learned, acting reasonably, of unlimited power, and illumining the sky, is also that which is visible when the development, decay, and death of the world are such, that the nature alike of mankind and animals, and alike of races and trees, is to come from youth to old age, and from old age to death. 25. No one whatever is seen that has come from old age back to youth, or from death back to life, and it is not possible to say so. 26. Nor yet is it proper to think, say, or believe this, (27) that there is no recompense of good works and punishment of crime, (28) nor even an appearance of an attainable creator of all the creatures, and of the daubing of a destroyer.

29. Moreover, as to this latter, that is precious to those who are more friends of penury than of the comfort of ill-famed vileness -- (30) because they produce their happiness thereby, and are grateful, (31) and when they see distress they become suppliants (32) even from this destiny and dispensation which cannot become spiritual except by the spirits (33) even so, in the appearance of every one of the hungry, (34) and in every one hurrying and straitened, who is imploring favors, is a manifestation of the maintenance of a hope for a supreme inspection over mankind, and, indeed, over wild animals, birds, and quadrupeds.

35. As to this, too, which they call sophistical, (36) that there is no assurance of even one of these things, (37) because all are jaundiced -- (38) for whoever says that honey is bitter and honey is sweet, is right in both, (39) since it is bitter to those abounding in bile, and sweet to others; (40) also bread is pleasant and bread is unpleasant are both true, (41) since it is pleasant to the hungry, and unpleasant to the surfeited; (42) and many other statements of this description -- (43) that which should be said in reply to their twaddle is summarily (44) such as the wise have told them (45) thus: -- 'Even this statement of you sophists, about the jaundiced nature of everything, is alike jaundiced, and there is no truth in it.'

46. Many other things are said among them; (47) and this that is indicated by us is the predominant information for you victors, (48) so that you may obtain more from revelation.

Chapter 7. Proof of the existence of an injurer from the provision made against him

1. Another subject is about the existence of a competitor of a different nature, as shown above, (2) that, from the constructing, qualifying, and ennobling of things so sagaciously, and even from the circumstances of an unimproving (acarik) hand put upon the concentrated light, it is manifest that its maker, constructor, concentrator, and qualifier is sagacious. 3. Also his constructing sagaciously is manifest, from each separately, through the qualifying and ennobling of his own works severally. 4. And his working sagaciously is an indicator that his work is purposed and caused, (5) because every one of the works of the sagacious ought to be purposed and caused. 6. The purpose and cause of a work arise first, the work itself afterwards.

7. From the many kinds of his work it is manifest that his work is willed and requisite. 8. For there are two modes of doing a work, (9) either the willed is of the many kinds which are his will, (10) or the quality is of one kind which is as it is qualified; (11) so from the many kinds of work of the creator it is manifest that his work is willed and requisite. 12. And his will is owing to a necessity of different limit, (13) because his will was a requisite for the power of the original evolution.

14. The purpose and cause of a work are before the necessity, (15) because while the purpose of the necessity of a work does not occur, the necessity does not exist. 16. The purpose of a work arises from the cause, towards which the necessity of that work instigates. 17. The necessity and willing of a thing which is caused exist; (18) and a cause of the necessity of a thing owing to its own self is not well suited, (19) because the cause arises from progression, (20) concerning which an indicator is the purposed work that is sagacious. 21. The purpose is owing to a cause, the cause is owing to promptitude (aushtav), the promptitude is owing to an exception (bara), the exception is owing to an injurer, and the injury is owing to an opponent, without further words.

22. I have also shown, on this subject, through inevitable knowledge and through analogy, the making and qualification of the world and its circumstances and appliances. 23. From the making and qualification of the world is manifested a maker and qualifier; (24) and [through the purposely-made work of the sagacious creator, (25) owing to] the purposely-made work, is manifested the existence of an injurer from without.

Chapter 8. Proofs of the same from the existence of evil

[Compare with translation by R. C. Zaehner in Teachings of the Magi, 1956, pg. 59-66.]

1. Again, about the existence of a competing and different original evolution, there are these (2) that are manifest from the good and evil which are in the world, (3) and the particulars of its good maker which are self-limited. 4. Such as darkness and light, (5) erudition and ignorance, (6) perfume and stench, (7) life and death, (8) sickness and health, (9) order (dad) and disorder, (10) distress and freedom from care (azhadih), (11) and other coexisting factors whose certain existence is visible in every district and land, and every age. 12. So that no district or land whatever is discovered, nor yet any age has existed or shall exist, (13) wherein these good and bad terms and particulars have not existed or do not exist. 14. And it is not possible to say, as to any place or age, that good and evil are changeable in themselves by their own nature.

15. So, moreover, of the other coexistences whose difference is not through different duty, through different species, or through different quality -- (16) as the difference of those of a like nature among one another, such as male and female, (17) of the varieties of scents and flavors, and of the sun and moon and stars, whose difference is not through different nature, but through different duty, through different qualification, and through different construction, which are such as are attainable for various duties (18) the good and evil, light and dark, and other different natures are then their distinction not through different duty, but through different nature, (I9) the incompatible quality and the injuriousness which are manifest in them, one towards the other. 20. Therefore, when good is there, the non-existence of evil is unquestionable; (21) when light has come, darkness is removed. 22. Even so of the other coexistences whose incompatibility and injuriousness together are owing to the cause of difference of nature, (23) because, in the worldly existence, there is a manifestation of the competing nature and injuriousness of the things, one towards the other.

24. The worldly existence is the fruit of the spiritual, and the spiritual is its root, (25) because fruit is obtained through a root. 26. In like manner the giver of the evidence arisen among the intelligent is clear. 27. Of the worldly existence being the fruit, and the spiritual being the root, the evidence is this, (28) when the progress (madano) of every visible and tangible thing from imperceptibility to perceptibility is explicitly manifest. 29. Because the arising of mankind and other creatures, who are visible and tangible, from a spiritual existence which is invisible and intangible is known, (30) as much as the mirrored length and breadth of the body being an emanation of itself 3I. And the perceptibility of the body of man and other creatures was imperceptible and invisible in the semen which is derived from their fathers; (32) the semen itself, too, came into perceptibility, visibility, and tangibility in the skin of the fathers.

33. It is now possible to know inevitably that this worldly existence, which is visible and tangible, is produced and has arisen from a spiritual existence which is invisible and intangible. 34. In like manner the lapsing (yehevuntano) from visibility and tangibility into invisibility and intangibility, which are themselves a spiritual state, is unquestionable.

35. When these are seen by us, in the worldly existence, the competing nature, formation, and injuriousness of one towards the other, even as to the property of the spiritual existence, (36) which is the root of the worldly one; (37) and, in like manner, there is no doubt of the existence of its fruit of worldly possessions; (38) this is that which is manifest as regards a competing nature. 39. Then its purpose and cause were indicated by me above, which are the sagaciously working of the creator, (40) who created the creature which is an indicator of the existence of an opponent.

41. For it is known that work due to workers is of two kinds, designed or qualified. 42. That which is designed is of three kinds. 43. Two are due to the wise and sagacious; (44) either through seeking for their own working of advantage and benefit, (45) or through removing and keeping away the harm and evil which are from without. 46. And one is due to the ignorant and unwise, (47) done defectively and without a purpose. 48. From the wise and sagacious, work ought I not to arise without a purpose and without a cause.

49. As the sagacious creator, who is all-knowing, perfectly capable, and fully complete in his own self, has sought that which is not a necessity for any advantage and aggrandizement of his from without, (50) it is, therefore, necessary to understand that the purpose and causes of his works are of that one kind, (51) to remove and keep away the harm which is due to his opponent and the injurer who may arise from without, which is itself the purpose and cause of the creation of the creatures. 52. Also this, that that sagacious creator is good-willed, (53) and his will is all goodness. 54. The creatures were also created by him predominantly of his own will. 55. And the completely-stirring desire of him who is good-willed and sagacious is to subdue evil and make it extinct, (56) for while evil is not subdued the will of him who is good-willed is not fulfilled. 57. And this, that the goodness of that sagacious creator is manifest from creativeness, cherishing, and protection, and from commanding and teaching the means of putting away the path of evil and causing forbearance from crime; (58) also from the qualities and powers of the body in pain and sickness from without.

59. And, as a cause of the body, (60) to remove and keep away the opponent who comes to the body, and to be the maintenance, the cause of maturity, and the cause of growth of animals and sprouting plants, through the power of maintaining and cherishing their qualities, there is a cooperator who is scripturally called the Fravash. 61. And through those four powers that are accumulative, which are the powers of attracting, seizing, digesting, and extracting -- (62) and which, owing to the creator's sagacity of every kind, are cooperators with proportionate power for keeping away the pain and sickness of various kinds which are owing to the opponent, who is working defectively and desirous of evil (63) and through others that are of like strength and auxiliary, the good will of the creator is manifest.

64. Of this, too, that this one is no creator of the pain and death which are dissipaters of the body, who is good-willed and a maintainer and cherisher of the body, (65) the evidence is even from this, when the sagacious creator is not a sufferer from sorrow (apakhshadar) and performing penitence, (66) and is no dissipater and disabler of his own achievements, (67) because he is sagacious and all-knowing.

68. As to this other and the sorrow and penitence of the kind which is owing to his own work, it is fitting to speak about him as of deficient knowledge, incomplete wisdom, and inconclusive understanding. 69. As work does not arise from the wise and sagacious without a purpose and without a cause, (70) in like manner work from the unwise and ignorant and those of inconclusive understanding is all defective, without a purpose, ands without a cause. 71. And that sagacious one is a contriver, working sagaciously and methodically, for keeping away that defective work and inconclusive understanding from his own creatures.

72. He who is working defectively produced distorted and entangled scriptures among the creatures; (73) because this is known, that it is not possible so to keep away and cramp him who is a moving and living nature in a boundless void, and to become without risk of injury. 74. But, though he does not become entangled, fenced in, and captive, (75) he is spreading anguish into the entanglement and captivity, and it is a means of grievous punishment. 76. Only while a complete wiping away of the anguish due to him, and complete information as to his owl ignorant activity do not arise, he has meditated with lying falsehood on that which is connected therewith. 77. And the complete capability of the almighty creator is the wiping away of the anguish.

78. Owing to the complete wiping away of anguish, through the almightiness of the sagacious creator, he casts him back impotent into the boundless void. 79. And the good creatures thereby become fearless, immortal, and undistressed (80) through the completely methodical sagacity and discernment of means of that omniscient creator of good beings.

81. From observation of possessions the difference of things is manifest. 82. And the difference is of two kinds, as mentioned above. 83. One is difference of operation, and the other is difference of nature. 84. Difference of operation is owing to mutual assistance and united strength, (85) and difference of nature is owing to want of an adapter and to opposition. 86. And not in a single place is a permanence of possessions manifest.

87. If one of anything shall exist and one does not exist, its name shall exist, (88) for the sake of recognizing things, one from the other, and preserving the name. 89. The bad, by separation from the good existence, is originally evolved in such a manner that the one is really no cause of the other. 90. Because each one is existent (ait-homand) through its own self, (91) owing to the perpetual injury and antagonism which are manifestly theirs, one towards the other.

92. If any one shall say that, as the competing formations of the competitors are numerous -- (93) such as good and evil, dark and light, perfume and stench, life and death, sickness and health, pleasure and vexation -- (94) there ought to be many other such original evolutions, many in number and of many species; (95) then they may give this reply, (96) that, even when there are many names and many species of competitors, still then all are within the compass of two names. 97. And these two names are their including-source, which are good and evil. 98. Their different names and different species are tokens of these two sources.

99. There is nothing whatever that is not in the compass of these two names. 100. There has not been and will not be anything which is not good or evil, or a mixture of both. 101. On which account it is explicitly manifest that the original evolutions are two, and not more; (102) and also this, that it is not possible for good to arise from evil, and evil from good.

103. From this, too, it is possible to understand, (104) that it is not possible for complete evil to arise from that thing which is filled with goodness. 105. If it be possible, then it is not full; (106) because any one thing, when said to be full, is no place for anything else; (107) and when there is no place for anything else, other things are not improved by it.

108. If the sacred being be perfect in goodness and wisdom, the folly and evil of any one are known not to arise from him. 109. If it be possible for them to arise from him, then he is not perfect. 110. If he be not perfect, it is not proper to glorify him for the sacredness of complete goodness. 111. If good and evil have crept on from the sacred being, he is imperfect in goodness. 112. If he be imperfect in goodness, he is imperfect in good information. 113. If he be imperfect in good information, so also he is imperfect in wisdom, understanding, knowledge, intellect, and other appliances of sagacity. 114. If he be imperfect in wisdom, understanding, intellect, and knowledge, he is imperfect in health. 115. If he be imperfect in health, he is apt to become sick. 116. If he be apt to become sick, he is imperfect in life.

117. If anyone shall speak thus: 'I always see that from one nature, such as that of mankind, alike good and alike evil have always crept on, through actions owing to them,' (118) that is for this reason, because mankind are not perfect even in one thing. 119. And, on account of imperfection in goodness, evil has crept on from them; (120) and also on account of imperfection, even in health, they become sick. 121. For the same reason they die, (122) because the cause of death is the struggling of two competing propensities within one nature. 123. There where two competing propensities exist within one nature, the occurrence of sickness and death is known.

124. If any one shall say that there are good and evil actions which, until they are done, do not exist, (125) then they may give this reply, (126) that the occurrence of an action apart from doing is as impossible as any propensity apart from a nature; and, as to the nature, (127) its continuance and arrangement are then known thereby not to occur through its own self. 128. For when a man indulges in wrath, Vohuman is far from there; (129) and when Vohuman holds the position; wrath is not there. 130. When a man tells a lie, truth is far from there; (131) and when he speaks true, falsehood has no position there, and that man is called truthful. 132. So also when sickness has come, health is not there; (133) and when health has come, sickness has gone. 134. Just as a substance which is not moving can exist, (135) but movement, except in a substance, cannot exist.

136. About this chapter, too, collected as a summary, (137) do you reverently and discreetly observe and instruct thereon.

Chapter 9. Proof of the existence of the opponent before the creation, and of his appearance afterwards

1. Other information about the existence of the competitor, similarly testified by the Denkard manuscript (nipik), is here well noted, for you. 2. For both this which is written above and that which is written here are all grown from the seed which the glorified Atur-padiyavand sowed, (3) and from the original thanksgiving (spas) of the supremely learned Atur-frobag, son of Farukh-zad, himself.

4. The fourth subject, which is from the Denkard, is about the existence of an opponent of the creatures and of an opponent earlier than the creatures, and is from the exposition of the good religion.

5. That is, a knowledge of the existence of an opponent of the creatures is obtainable from the innermost recesses of the body of man even to the outermost objects of which sight is susceptible, (6) and beyond those, within the certain limits of analogy. 7. The innermost recesses of man are the innermost of life, (8) and are seen through complete observation, within the same limits.

9. This is, as ignorance is to erudition, (10) deceit to good disposition, (11) and falsehood to truth, (12) other defects of the capabilities which are the source of erudition, good disposition, and truth are the opponent, (13) and the cause of the wickedness of the soul. 14. Again, these irregularities of the rules of arrangement of the body, within the compass of the body, are the opponent, and the cause of the disintegration of the body. 15. Again, as to these among the emanations, cold is the opponent of heat, dryness is of moisture, and the other doers of mischief are opponents of the operations of existence.

16. Within time darkness is the opponent of light, stench of perfume, ugliness of handsomeness, unsavoriness of savoriness, poison of its antidote, noxious creatures and the wolf of the well-yielding cattle, and the vile felon (mar) of the good man. 17. Beyond time the brigand planets (gadugan) are the opponents of the work of the divine bestowers.

18. Beyond the knowledge obtainable of all these champions susceptible to sight, are those who are within the limits of analogy and the certain information of multitudes, the demons who are the opponents of the sacred beings.

19. The existence of an opponent before the creation of the creatures, and his coming to the creatures (20) after the creation of the creatures, and also to the creator, are presented comprehensibly through reasons which are suitable and presentable, and through the provision of a remedy, a creation which is for a purpose. 21. This one statement (vacak) possesses five arguments (saman). 22. One is the being presented comprehensibly. 23. One is the being presented through reasons. 24. One is the reasons which are presentable and suitable that the creation existed. 25. One is the remedy appointed for the creation. 26. And one is the creation of the creatures of the creator for a purpose.

27. The existence of these five arguments is manifest through the creations and achievements themselves. 28. The presenting comprehensibly is wisely arranging the testimony of the effect of the creatures, (29) through the reasons presented, which are a declaration owing to the same sagacity. 30. The reason obtainable, that the creation existed, (31) with the arrangement of the creation so methodically, ought to arise from the suitable state of the creation; (32) and the suitable design of the creation itself possesses the testimony, through its appearance. 33. The remedy appointed is a comprehensible and presentable demonstrator, (34) because it becomes a desire of knowledge and an appearance of the desire. 35. The being created for a purpose is manifest through the desire of activity of the creation, both severally and naturally.

36. The evidences of the existence of an opponent before the creation of the creatures are many. 37. And one of them is the suitable state of the creation of the creatures, (38) because the limit of suitability is not well fitted for anything except necessity. (39) That which is inferred from suitability is necessity. from necessity haste, and from haste the existence of an opponent who is before the suitable work which is the creation.

40. The evidence of the coming of the destroyer to the creatures, after the creation of the creatures, is the formation of the means of the creator, for encountering an opponent, before the arrival of the opponent, (41) which are omnisciently a provision before creation by the creator. 42. And there is a demonstrator of these same means of the creatures that is prepared, which is the struggling opposed to the opponent through the arrangement of their nature. 43. One duty of the nature of the creatures is the subduing of so much vexation. 44. Their preparation, too, is like a contest that is forming an enemy opposing the opponent, (45) and their natural desire for duty is removing all haste.

Chapter 10. Those who believe in the unity of creation, also believe in a corrupting influence which is really another being

1. Another subject is about the deliberating of the deliberators on unity, from which even the preparation of the duality is manifested.

2. It should be known, that whoever wishes to understand a creator, except when he gives trouble to his own life, (3) should meditate reverently. 4. First, he fully understands his own body and soul, (5) that is, who produced them, out of what, and for what purpose? 6. Also, who is his accuser and adversary; (7) and who is his friend and helper? 8. Likewise, who instigates him to commit crime, (9) of what nature is he, (10) and how is it possible to escape him?

11. Then he is not able to understand him as the creator through his nature and his coming to himself. 12. For when he bore the name of creator, then, with it, he brought these three creations: -- (13) creation, religion, and soul. 14. Because the name of creator is known from the occurrence of creation. 15. This implies that the creator of the creation created the creations for duty, (16) but does not release them from duty. 17. And the duty of the creatures is to understand and perform the will of the creator, (18) and to abstain from what is disliked by him. I9. To act by the will of the creator, and to abstain from what is disliked by him, is to preserve the soul. 20. The will of the creator is not understood, except from the religion of the creator. 21. And the religion is appointed by the creator free from doubt.

22. Now it is expedient to know that the sacred being appointed the religion for the understanding of his will, (23) and from the understanding of his will for the preservation of the soul are manifested the compassion and mercifulness of the sacred being. 24. From the preservativeness of the religion for the soul are manifested the grandeur and valuableness of the religion; (25) from the necessity of preserving the soul are manifested the defilement and delusion of the soul; (26) and from the defilement and delusion of the soul is manifested a defiler and deluder of the thoughts, words, and deeds of mankind. 27. On the whole a corrupter of souls is manifest.

28. And now it is expedient for us to well recognize and know, as to that defiler who is a corrupter of souls, of what nature he is. 29. Because, if the creation and achievement of the sacred being are said to be of a like nature, then how did the sacred being appoint the religion for the preservation of the soul? 30. That is not expedient for him -- if a defiler and deluder of souls to produce as his own creation and will. 31. For if he be himself the creator, and be himself the defiler and corrupter of souls, and nothing occurs except by his will, (32) then, when it is necessary for us to write of preservation from the sacred being, whom shall we make as a refuge?

33. Now it is necessary for every intelligent person to understand and to know thus much, (34) that is, from whom it is necessary for us to flee and to abstain, (35) and with whom is the hope, and with whom the maintenance, of our protection. 36. The method for this acquisition is nothing else but to understand the sacred being in his nature, (37) because, as I wrote above, it is not only to know his existence, but it is necessary to understand his nature and his will.

38. And I have observed, in the world, the sectarian belief of all maintainers of sects who hold [the two fundamental doctrines]. 39. One is that which asserts that all the good and evil, which are in the world, are owing to the sacred being. 40. And one is that which asserts that all the good of the world, besides the hope of preserving the soul, is owing to the sacred being; (41) and the cause of all evil of the body, besides the risk of the soul, is owing to Ahriman; (42) and all things have started from appointment by these two origins into various formations and various subdivisions.

43. Now I have been an inquirer everywhere, for understanding the sacred being, as written above, fervent-minded in the investigation of his religion and will; (44) as likewise I have wandered, for the sake of investigation, to the region without and the land of the Hindus, and to many different races. 45. Because, as to religion, I did not admire that which was in supremacy, (46) but I sought that which was more steadfast and more acceptable in wisdom and testimony. 47. I went also into association with many different races, (48) until a time (49) when, owing to the compassion of the sacred beings, and the strength, glory, and power of the good religion, I escaped from much gloomy depth and ill-solvable doubt.

50. By the united power of knowledge of the religion (51) and the well-reflecting writing of the wise, (52) the marvelous allegorical writings of the learned Atur-padiyavand, (53) and by that writing which the glorified Roshan, son of Atur-frobag, prepared (54) for which he appointed the name of the Roshan manuscript (nipik) (55) and likewise that for which the supremely learned and righteous Atur-frobag, son of Farukh-zad, (56) who was the leader of those of the -good religion, (57) appointed the name of the Denkard manuscript -- owing to its explaining the religion -- (58) I am saved from the many doubts, delusion, deceits, and follies of sects, (59) and, especially, from those of the deceivers, the very great and very mighty, very evil-teaching and empty-skulled Manicheans, (60) whose devotion is witchcraft, whose religion is deceitfulness, and whose teaching is folly and intricate secret proceedings.

61. I have been deliberately confirmed by the power of wisdom and the strength of knowledge of the religion, (62) not through obstinate faith, but by the pure revelation opposed to the demon, which is the decision of Ohrmazd (63) that was taught by the creator Ohrmazd to the righteous Zartosht.

64. Zartosht came alone, on a true mission, to the lofty portal of Kay Vishtasp, (65) and the religion was taught by him, with a powerful tongue, to Kay Vishtasp and the learned through the speech of wisdom, through manual gestures, through definite words, through explanation of many doubts, and through presentation of the visible testimony of the archangels, together with many miracles. 66. And a greatness in power which is not the destiny of worldly existences was theirs who saw him of the vehement guardian spirit. 67. And Kay Spend-dad and Zargar and other royal sons (zadak), instigating the many conflicts and shedding the blood of those of the realm, accepted the religion as a yoke, (68) while they even wandered to Arum and the Hindus, outside the realm, in propagating the religion.

69. Owing to progress onwards it came in succession to the descendants of the divinities, the rulers who were those of the Kayanian race who were exalted ones. 70. And still onwards even until the achievement with melted metal pouring upon the chest of the glorified Adarpad Mahraspandan, in the reign of that divinity (bagh) Shahpuhr, the king of kings who was the son of Hormazd, in a controversy with apostates of different species of many kinds. 71. He was preserved from those most mighty apostates, who are called even by the name of their desires.

72. And the Arumans, who have been, at various periods, termed untruthful, have asked many ill-solvable questions of this religion; (73) but there has been no doubtfulness of any question that is explained by this religion, (74) and the learned of the country of Iran have always been sustainers of victory among them. 75. Not like other sects whose religion is secretly progressive and deceiving, delusively for the deceived, and undutifully among the customs and assemblages of the less-informed, unintelligent, and demon-natured whose information was nothing whatever of knowledge and understanding of wisdom. 76. Then, so far as the assemblages that are very secretly deceived and deluded by them, nobody is presented for detection (ashkarakih); (77) but afterwards, owing to the capture of the many of little knowledge and unintelligent opinions who are deluded by them, it is discovered they are provided with much mutually afflicting speech, falsehood, and disconnection, which are their religion.

78. So that I here notice some of their much inconsistency and disconnection, for informing the judgment of new learners, (79) for the reason that when the writings of the learned ancients have specially minutely and reverently discoursed of what is most astute in evil, to impel one to good knowledge, (80) you should observe with kind regards what is ordered.

Chapter 11. The inconsistency of those who trace both good and evil to a sacred being whose attributes are incompatible with the latter; with references to various scriptures

1. Henceforth I write of the inconsistency of their twaddle, and of just observations (2) you should estimate with wise regard.

3. First, as to the full consideration of that one original evolution (4) which they state thus: 'The sacred being is one, doing good works, wise, powerful, compassionate, and merciful, (5) so that good works and crime, truth and falsehood, life and death, good and evil are owing to him.'

6. Now do ye ask of them (7) thus: 'Is the sacred being always compassionate and showing mercy, doing good works and judicious, and does he know all that is, was, and will be; and is he advancing the desire of one's wishes in everything, even in this where judiciousness is interference, or when such is not so? 8. Because, if he be compassionate, doing good works, and showing mercy, why then are Ahriman and the demons and all these evil faiths of hell admitted by him to his own creatures, through his own compassion, doing of good works, and showing of mercy? 9. If not known by him, where are that knowledge and omniscience of his? 10. If he did not wish to keep misery and evil away from the creatures, and to produce only happiness for every one, where are that judiciousness and interference of his? 11. If it were not possible that it should not be produced by him, for what is that omnipotence of his (12) which we every one, as it were, observe and well consider?'

13. Whenever they say that every good and evil has arisen from the sacred being -- except when they separate from him these four attributes (hunar), requisite for divinity, which are omniscience, omnipotence, goodness, and mercifulness -- (14) there is then no possibility of it. 15. When, indeed, they separate from him only one of these four attributes, even then he is not complete in divinity. 16. For if a sacred being be he who is omniscient, omnipotent, good, and merciful, then he who is not omniscient, or not omnipotent, or not good, or not merciful is not a sacred being.

17. Again, observe this, that when he is a ruler advancing desires in every person and thing, why are that country and empire of his own not so kept, without help, from every enemy and adversity apart from his own work, so that there would not be anything whatever of distress, oppression, injustice, and complaint for any one in his empire? 18. Since the rule and empire of a man, who is ruler and emperor, are then commendable when it is possible for him so to protect and keep his own country and empire, through his own wisdom, that they may not assist his enemy to detract from his work, and to produce sin and harm. 19. Or, when his enemy covets some of his work, he is enabled to keep him away from his own thoughtful friends, and to make every one free from distress.

20. Again, observe this, that when he is triumphant, victorious, and prevailing, (21) over whom are that triumph, victory, and prevailing of his? 22. Since triumph and victory are over enemies, a competitor exists. 23. It is not expedient to become himself a competitor and enemy to his own; (24) while when there is no enemy and competitor of his, over whom does he become triumphant and victorious? 25. That sort of triumph and victory is not spoken about, (26) because even cattle and sheep, when they have no opponent and injurer, are victorious and triumphant over themselves.

27. Again, observe this, is a wise being contented with his own divinity and grandeur, or not? 28. If the wise being be contented, then he has become contented to produce an enemy and criminal, and to admit all that is devastating into a country, through his own knowledge and will, for the benefit of the country and creatures. 29. But why is it expedient to seek a disposition of crime and evil, to become himself an enemy and curser as regards them, and to provide a hellish existence, becoming the misery of mankind?

30. Again, observe this, as to whatever he says, does he speak truly and credibly, or not? 31. If he speaks that truly and credibly which he states thus: 'I am a 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 be vileness, whence is that divinity of his? 36. If his desire be 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 be not merciful, whence is that divinity of his? 39. If he be merciful, then why does he speak thus: 'The hearts, ears, and eyes of mankind are bent about by me, so that it is not possible for them to think, speak, or do anything but that which is wanted by me; (40) be it what has made them great and noble, through: being without want; (41) or be it what has 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 are forced back do only a little, (44) and are much more criminal and 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 did the first achievement which was prepared by him become servants to demoniacal disobedience, who are perverted thereby, among mankind, to wickedness and a hellish existence? 47. If it were not known by him that they would become perverted, it was expedient (sazhid) for him to order the making of a trial of them, (48) because now many thousands and myriads who are prepared by him, so that they may serve him and exhilarate (mastend) his rule, have become in every mode disobedient and unhappily advised. 49. For with that scanty knowledge that mankind possess, which is not so prepared and organized as is the wish of mankind, (50) if even anything arises, that they construct and prepare, which does not so come on and become as is their wish, they do not stop again, a second time, for the preparation of that thing, but they refrain from it.

51. As to him, that omnipotent and omniscient ruler, of the abundant and innumerable things he 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 and production of many new things. 52. Just as when he was the creator of that one of his first angels whom, on account of affection, he prepared out of fire, and for several thousand years, (53) as they say, they always performed his worship; (54) at last that 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 that one acted scornfully and contemptibly as to his clay and curse and wrath; (57) and, being perverted to devilry and fiendishness, he was forced out of heaven, (58) and was given a life of millenniums and an eternal dominion, (59) so that he said, 'I will go and make my servants and worshippers astray and deluded.' 60. And he was made an injurer and adversary at his own will.

61. At 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 (vahisht), (63) so that he may cultivate it and eat all the fruit, (64) except of that one tree of which it is ordered thus: 'Ye shall not eat of it.' 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 is a serpent, and there are some who say he is Ahriman. 68. And an inclination for eating and greediness is given by that same one himself to mankind. 69. Then, being deceived by that deluder saying: '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 were 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 being likewise owing to that cause -- (75) they are forced out of the garden of paradise -- he 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 has propagated his own will among them, and has fashioned it upon them.

78. Now which was unjust, the unreasonable command, the after-wisdom, or the scanty knowledge that was more faulty and more mischievous than these? 79. Also this, that is, why was that garden not made by him fortified and strong, so that that deluder could not have gone into it?

80. Even now he (the deceiver) has made and makes multitudes of his (the creator's) servants and worshippers deluded; (81) and, for the same reason, multitudes of apostles and prophets (vakhshvaran) are appointed by him (the creator) for the worldly existence at various times, (82) so that, as he says: 'They may save my servants from the hand of that deluder, (83) and bring them into the true path and way.' 84. And even those worshippers of his, in every way through their own will, have slain and subdued (khvaft) by a wretched death, his own apostles, whose diligence had brought mankind into the proper path and doctrine.

85. That original deluder and misleader is allowed an eternal life. 86. And, even till now, his will is more triumphant and absolute than that of the sacred being, through deluding and misleading, (87) because those deluded and astray are much more numerous than those in the true path and undeluded.

88. Again, observe this, does he do whatever he does for a purpose, or not? 89. If he does it without a purpose, he is working foolishly; (90) and it is not proper to praise him who is working foolishly as a sagacious divinity. 91. If he does it for a purpose, (92) then, when no opponent and adversary of his existed, why is the production of all these creatures which are even like demons, disobedient men with the opposing will of that contentious deluder, and innumerable unprofitable creatures?

93. Again, observe this, that, if he knows all that is, was, and will be, it was not expedient for him to produce, through his own knowledge and will, anything of that of which he may be sorry, and which remains opposing his will and command, (94) and becomes an adversary of his apostles and the doers of his will.

95. If they say that this adversary was produced good and virtuous from the beginning, and afterwards became an evil and a misleading of the creatures, (96) that implies, you should say, that, when he is all-powerful, the purpose and will of the adversary, in changing into an evil and a misleading of the creatures, are more successful and more powerful than those of the sacred being; (97) because the evil in any period is stronger than the good.

98. Again, observe this, that when a criminal arises wholly through his will, (99) and the minds of criminals are defiled by him himself, (100) and the seed of crime is sown by him himself, (101) when if has grown who has maintained its origin? 102. And by what power of adjudication is one executed and one rewarded?

103. Again, observe this, was this world made and created by him (the creator) for a purpose, for his. own pleasure and for the sake of the comfort and happiness of mankind, or without a purpose, for his own discomfort and the hurry, trouble, pain, and death of mankind? 104. For if made by him without a purpose, he was acting foolishly; (105) a thing without a purpose being not acceptable by the wise. 106. If made by him for a purpose, and created by him for his own pleasure and the comfort and happiness of mankind, (107) why was it not made by him prosperous and full of happiness?

108. If his pleasure and happiness arise from the preparation of mankind and the creatures, what is the advantage from their slaughter and devastation? 109. If thoughts of crime are not given by him himself to mankind, who is he who gives thoughts of crime different from his command and will? 110. If they are given by him himself, and he now considers them a fault, what is that justice and arbitration of his owing to? 111. For when mankind with little knowledge and little wisdom, even then so far as they are able, do not let the lion and wolf and other noxious creatures in among their own young ones and pregnant females, (112) so long as they can destroy them, (113) why has the merciful sacred being now let Ahriman and the demons in upon his own creatures, (114) so that they have made them vile, defiled, wicked, and hellish? 115. If done for the sake of experiment, just as that which they assert, that evil was created: by him for the sake of an experiment as regards the creatures, (116) why was it not understood by him before those men and creatures existed? 117. Because he whose custom is experiment is not to be called omniscient.

118. The conclusion is this, that the sacred being, if there existed no opponent and adversary of his, was able to create all those creatures and creations of his free from misfortune; why did he not so create them? 119. Or was it not possible for him to wish it? 120. If it were not possible for him to wish it, he is not completely capable. 121. If it were possible for him not to wish it, he is not merciful. 122. If it were known by him that he might say: 'Something or some one will arise, from these creatures and creations which I create, that will not be according to my will,' (123) and ultimately he made them, (124) then to attach now all this wrath and cursing and casting away for punishment in hell, discontentedly to his own performance, is unreasonable.

125. Again, observe this, that if all the crime-meditating and crime-committing sin which mankind think and speak and do, as well as pain, sickness, poverty, and the punishment and misery of hell, cannot arise, except by the will and command of the sacred being -- (126) the will and power of the sacred being being eternal, (127) because his self-existence is also eternal (128) the hopelessness of eternally saving any one whatever from misery and punishment is now certain. 129. For it is repeatedly declared that there is no learned teacher whatever who keeps one away from these mischievous evil desires, (130) if the worshipper be even of the same kind as those worshippers and high-priests who have issued to mankind this admonition: 'Commit no crime and sin.' 131. Because they wish to set aside the will and command of the sacred being. 132. Observe this, too, that, as both are his will, alike crime and alike good works, it is not manifest whether he approves the good works of doers of good works more, or the crimes of criminals.

133. Likewise observe this, those physicians who, on account of the hope of the soul, prepare the medicine of the sick, (134) and remove and dismiss their pain and disease, (135) so that merit is possessed by them (the physicians) owing to that practice; (136) yet they are prepared for the punishment of hell. 137. And those who, on account of affection for the soul, give something to poor, begging, suffering people, (138) and thereby scatter and dismiss their want and poverty, (139) so that merit is possessed by them (the charitable) 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, and also those who give something to the poor and suffering, all exist by the will of the sacred being, (142) it is easier, more reasonable, and 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 that, as to those that he 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 (vahisht); (146) you should observe, as to that, since he acts injudiciously and incapably when, on account of the existence of a complete desire for happiness and prosperity among others, he is an attainer of misery for multitudes of the innocent who are distressed, poor, necessitous, and sick, (147) this may also be said, that if it be 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 that he makes those sick and poor proceed to the eternal happiness of heaven in the spiritual existence, as a recompense for it, (150) that implies, if it be not possible, or not completely possible, for him to give the recompense in the spiritual existence, except through the misery of the worldly one, (151) also this, that his production of distress in the worldly existence arising unquestionably and unreasonably, through its previous occurrence, (152) and the recompense of the spiritual existence arising doubtfully and incredibly after the production of the distress -- (153) just as the previous distress is unreasonable, the after recompense occurs alike unreasonably and foolishly. 154. This also may be said, that no after nobility is obtained for previous distress without a cause.

155. Again, observe this, that the existence of one of these three doctrines is inevitable: (156) Every single thing that is, or was, or will be in this world is all by his will, or it is not, (157) or there are some that are by his will and 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 things are by his will, the good and evil are both his desire. 160. If good and evil are both his desire, he is not of perfect will; (161) it is not perfect even as to a single thing. 162. And he who is of imperfect will must be himself imperfect, (163) as is shown above.

164. If nothing be by his will, (165) on account of nothing being by the will there is no will. 166. He in whom there is no will is working constitutionally, (167) and he who is working constitutionally is constituted and made.

168. If there be some things which are by his will, and there be some which are not by his will, (169). and nothing is found in the world which is not good and not evil, (170) from that it is known that, if the sacred being be of good will, he is not desirous of that evil of it, (171) and that which is evil is not by his will. 172. If his will be evil he is inevitably not desirous of that good of it, (173) and that which is good is not by his will. 174. If that which is good be by the will of the sacred being, it is known that that which is evil arose from another will. 175. If that which is evil be by his will, that which is good arose inevitably from another will. 176. And the inevitability of a rival of the will of the sacred being is manifest.

177. If one says the evil springs from mankind, (178) that implies the inevitability -- since mankind is not perpetually a self-existence -- that evil either arose before mankind, or after, (179) or it arose with mankind. 180. If they say it arose before mankind, (181) that implies since, apart from the sacred being, there was no other creator and producer -- (182) that 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 to 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? I87. If the evil was set in action by them, apart from the will of the sacred being, (188) and a knowledge, as to their setting about it, existed in the sacred being, (189) that implies that the sacred being is imperfect in his own will, (190) and mankind are victorious and triumphant in setting aside the will and command of the sacred being, and doing the evil competing with 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 be a powerful doer, and not to allow the committal of crime, but to convey it away from their minds, be more advantageous and more adapted to the compassion of a sacred being than if he allowed the committal, (194) yet he has become helplessly contented with it, (195) and, 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 to that you should observe that, if evil be requisite and advantageous for understanding goodness, that evil exists by his good will. 199. And if evil exists by his good will, and is requisite and advantageous for him of whom they say that evil is not his wish, it is inconsistent.

200. As to that also which they say, that death, pain, and poverty are produced by him for the reason that so mankind may much better understand the value of life, health, and opulence, (201) and become more grateful unto the sacred being, (202) as to that you should observe that it is as it 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 things, he allows pain, death, and misery in some one else?

205. Again, as to 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 to 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, and plunder is not to be called a sinner. 213. Such as that which the glorified Roshan, son of Atur-frobag, related as a parable (anguni-aitak), (214) that they saw a man who was defiling an ass, (215) when they inquired of him 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 he be a friend of the creatures, that implies that it is not proper for him to desire and to produce the evil and misery of the creatures; (220) yet, as regards the devastation and misery of his own achievements, he has never even become tired of them. 221. If he be 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 evil-understanding, bad sovereign, occasioning distress? 225. Or is there a time when he is a well-understanding, good sovereign, occasioning prosperity, (226) and is there a time when he is an evil-understanding, bad sovereign, occasioning distress?'

227. If he be always a well-understanding, good sovereign, occasioning prosperity, (228) that implies 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 same reason he is merciful as regards his own creatures, (231) and his creatures are recounting his praise, utterers of thanksgivings and pure friends towards him. 232. His title of divinity, moreover, is worthily his own.

233. If he be an evil-understanding, bad sovereign, occasioning distress, (234) that implies that he is himself a pure (mere) enemy to the creatures, and his creatures are also of a like nature towards him. 235. Owing to the same reason he is 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 he is a good sovereign, well-understanding, and occasioning prosperity, and there be a time when he is turned away from this; (240) that implies that his affection for the creatures is mingled. 241. From a mingled affection arises mingled action, (242) and 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, good and evil, (246) that implies, if good and evil are both said to arise from the sacred being and through the will of the sacred being, (247) that the troublesome Ahriman is unreasonably defamed; that, being innocent and without an original evolution, he never was, nor will be, evil and headstrong. 248. That which is mentioned in scripture (nipik), that Ahriman 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, and the evil from mankind, still Ahriman is without an original evolution and innocent, and curses and scorn for him are unreasonable. 251. If all this misery and evil be sent down, not from a different nature, but from the individuality and individual nature of the sacred being himself, (252) that implies that the sacred being is an enemy and adversary to his own tendencies (run).

253. Observe this, too, that to speak of the existence of criminality apart from a nature of crime is very deluding; (254) and as it is deluding to imagine a nature of crime that is good, is it more deluding to imagine Ahriman who is the origin and original evolution of every crime -- apart from the creation and achievement of the sacred being?

255. The conclusion is this, that if at 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) 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 evil and crime. 258. And if it be said that evil and crime arise from Ahriman or mankind, that implies, as they are likewise created and produced by the sacred being, that 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 (keshan) of every kind assert this maxim, handed down by their own high-priests, when it 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 it is thus commanded: 'Ye shall not commit it, and I will cast him who commits it into eternal hell.' 262. So that, if that same be owing to the sacred being, it would be easier for him not to produce it, than, after its production, to have brought it to notice and commanded us to abstain from it. 263. So far, indeed, I do not understand any advantage and motive in the production and creation of evil.

264. Again, in their scriptures, he speaks inconsistently about good works and crime (265) thus: 'Good works and crime are both owing to me. 266. Neither demons, nor wizards, are unrestricted in causing the ruin of any one. 267. No one has accepted the religion and done good works, and no one has walked in infidelity and committed crime, except through my will.' 268. In the same scripture he adduces many things which one has to connect, and inflicts curses on the creatures, (269) thus: 'Why do mankind desire and commit that crime which I design for them?' 270. It occurs concerning the will and work of his own hand, and yet he frightens them with punishment in body and soul. 271. In another place he speaks thus: 'I myself am the deluder of mankind, for if it should be my will they would then be shown the true path by me, but it is my will that they go to hell.' 272. And in another place he speaks thus: 'Man himself is the causer of crime.'

273. In these three modes the sacred being gives evidence of different kinds about his own creatures. 274. One is this, that he himself is Ahriman; (275) one is this, that he is himself the deluder of the creatures; (276) and, in the other, he makes his own creatures confederates involved with Ahriman in deluding; so that he implies: 'There are instances when I occasion it, and there are instances when Ahriman does.'

277. Through that which he states, that mankind themselves occasion crime, they are made by him confederates with Ahriman; he himself being at a distance from the crime. 278. For if mankind commit crime owing to their own nature and their own delusion, that implies that the sacred being, with Ahriman, is far from the criminality, (279) because it is as it were not owing to the sacred being, nor yet owing to Ahriman.

280. Again, you should ask of those whom they call Mutazalik (281) thus: 'Is it the will of the sacred being for all mankind to abstain from crime through their own free will, to escape from hell, and to make them proceed to heaven, or not?' 282. If one says that it is not, (283) that implies that an opinion is formed by him as to the little goodness of the sacred being and the evil of his will; (284) and, for the same reason, it is not fitting to glorify him as the divine existence. 285. If one says that it is his will, (286) that implies that an opinion is formed by him as to the good will of the sacred being; (287) and, for the same reason, it is fitting to glorify him as the divine existence.

288. Ask this, too, that is: 'If it be his will, is he capable of performing it, or not?' 289. If one says that he is not, (290) that implies that an opinion is formed by him as to the incapability of the sacred being as regards that will of his; (291) and, for the same reason, it is not fitting to glorify him as the divine existence which is almighty. 292. If one says that he is capable of performing his will, (293) that implies that an opinion is formed by him as to his capability for that will of his; (294) and, for the same reason, it is fitting to glorify him as the divine existence which is almighty.

295. Again, ask this, that is: 'When he is capable of performing his will, does he perform it, or not?' 296. If one says that he performs it, (297) that implies that the abstaining from sin, escaping from hell, and bringing to heaven would be manifested unto all mankind; (298) but this is that which is not manifest by his existence, and is falsifying even his own revelation (dino). 299. If one says that he is capable of performing his will, but does not perform it, (300) that implies that an opinion is formed by him as to the unmercifulness of the sacred being, his enmity to mankind, and the inconstancy of his will. 301. For if he performs it, it is no harm to him himself and is an advantage to mankind; his own will is also continuous thereby. 302. But if he does not perform it, it is no advantage to him himself and is harm to mankind; his own will is also discontinuous thereby.

303. Again, ask this, that is: 'Does he not perform it through will, or without will?' 304. If one says that he does not perform it through will, (305) that implies that an opinion is formed by him that the sacred being is good-willed, but has no will to do good; (306) and this is even to consider him faulty through inconsistency. 307. If one says that he is without will, and therefore does not perform it, (308) that implies that an opinion is formed by him as to the weakness of the sacred being in his own self, or the existence of an injurer of his will.

309. The conclusion is this, that, with a manager of this worldly existence who may be without an opponent, without competition, and perfect in sagacity, goodness, and capability, there should not be all these unworthy actions, trouble and misery, pain and vexation, especially of mankind and the other creatures. 310. Because, when a manager, without an opponent, is perfect in sagacity, he knows means for evil not to occur and also remedies for carrying off evil. 311. When he is perfect in goodness and merciful, he has no wish for the occurrence of evil at first, but a wish for its extinction. 312. When he is perfect in capability, he is capable of not really becoming equally the origin of evil.

313. Now, as in the worldly existence, whose manager is the sacred being, the existence of evil is unquestionably visible, then thus much is not separable from this, either where the manager is provided with an opponent, or is without an opponent: -- 314. If he does not know means for evil not to occur, and remedies for carrying off evil, the imperfect sagacity of the sacred being is thereby manifested. 315. Or the evil exists with his good will, and the imperfect goodness of his will is manifested. 316, Or he is not capable of not allowing the occurrence of evil, and of carrying it off, and the imperfect capability of the sacred being is manifested. 317. And when he is imperfect even in one -- in sagacity, or goodness or capability -- it is not fitting to glorify and worship him as the divine existence who is almighty, all-good, and all-wise.

318. This, too, you should know, that since any existing thing, which is acting, is provided with a will, but its nature has not become unrestricted, (319) that shows that, if the original existence of the creator be divinity, and his nature be light and beauty, fragrance and purity, goodness and sagacity, then such things as darkness and ugliness, stench and pollution, vileness and ignorance -- the demoniacal nature itself -- ought to be far from him. 320. If his original existence be anything demoniacal, and his nature be darkness or stench, ugliness or pollution, vileness or ignorance, then the nature of divinity remains strange to him.

321. If there be any one by whom indecision about all this is insinuated into his own self, that implies that, owing to his indecision about it, there is no discrimination in him as to goodness, amid his own evil. 322. Now, moreover, the hope of the hopeful is absorbed, (323) for even he who goes to heaven through doing good works is, even there, in evil and misery, (324) because there is no distinct discrimination of good from evil, even there, (325) if there be the goodness which is devoid of evil, and there be also the evil which is devoid of goodness, represented as really of the same origin. 326. This is known, that the difference of good and evil is owing to difference of nature. 327. When the two origins of their difference and distinction from the other of different nature are manifest, that hope of the hopeful is just, (328) and sagacity is their passport (parvanak).

329. This, too, you should know, that every statement which is not unconfused by its own limits is uninquiring (apad-khvah). 330. Likewise this, that the limit of divinity is specially sagacity. 331. And also this, that the limit of sagacity is only advantageous action. 332. Advantageous action is not doing injury; (333) and the modes of doing injury are three. 334. One is that which, being no advantage to oneself, is the injury of another also. 335. [One is that which, being no advantage to another], is the injury of oneself also. 336. And one is that which is the injury of oneself and the injury of another also. 337. And from the creation of Ahriman and the demons there is no advantage to a wisely-acting sacred being himself, and there is injury of others also; (338) the non-advancement of even his own will, owing to his own work, is always manifested thereby.

339. This, too, you should know, that if the will of the sacred being be goodness, (340) his will is also eternal. 341. And he should be capable of a suitable will, (342) so that, from the beginning even to the end, all the goodness and virtue of the will of the sacred being would have proceeded in the world. 343. Now it is manifest that vileness and vice always proceed much more. 344. Therefore the cause is one of these, either they always proceed through the will of the sacred being, or without his will. 345. If they always proceed through some will of the sacred being, it is evident that his will is also for vileness as well as for goodness, (346) or he is inefficient and changeable in will. 347. Since a will does not change, unless owing to a cause, or unless owing to a changer, (348) that implies one of these two, either it is through some cause, or there exists some other being with him as a changer of his will. 349. If they always proceed not through the will of the sacred being, (350) from that it is evident that the sacred being is suffering in his own will, and his will is not perfect, (351) or there exists some diminisher of it who is a possessor of will.

352. As to this, too, which they assert, that the sacred being commanded Adam thus: 'Thou shalt not eat of this one tree which is in paradise (vahisht),' (353) you should ask of them (354) thus: 'Was the command which the sacred being gave to Adam, thus: "You shall not eat of this tree," good or evil?' 355. If the command were good it is evident that the tree was evil, (356) and it is not befitting the sacred being to create anything that is evil. 357. If the tree were good the command was evil, and it is not befitting the sacred being to give an evil command. 358. If the tree were good, and the command as to not eating were given by him, it is not adapted to the goodness and mercifulness of the sacred being to allot a benefit away from his own innocent servants.

359. As to this, too, which they assert, that the sacred being brings every one whom he wills unto faith and the true way, and, as the recompense, he makes him proceed to the happy progress which is eternal; (360) and him whom he does not will he leaves in irreligion and ignorance of the sacred being, and, for that reason, he casts him into hell and eternal misery; (361) you should ask of them (362) thus: 'Is he good whose desire and will are for the religion and faith of the sacred being and the true way, or he whose desire and will are for going astray, irreligion, and ignorance of the sacred being?' 363. If one says that he is good whose desire and will are for the religion of the sacred being and the true way, (364) now as to that man about whom this is the will of the sacred being, that he shall leave him in irreligion, going astray, and ignorance of the sacred being, and to whom an apostle, or some other person who is a friend, recites the revelation (