Chapter XIV

CHAPTER XIV.

1. My desire is also that I write a story (nisang-1) out of the accompanying inconsistency and full delusion of the same scripture, (2) that is full of every iniquity and demonism; and I will disclose a summary of one part out of a thousand of what is declared thereby, (3) so as to notice the commands therein.

4. First, this is what he says about his own nature, (5) that is, 'I am the Lord, seeking vengeance (6) and retaliating vengeance 1, (7) and I retaliate vengeance sevenfold upon the children 2, (8) and one does not forget my original vengeance.' (9). Another place states that, 'having acquired 3 wrath and grievous thoughts, (10) his lips are also full of indignation 4, (11) his tongue is like a blazing fire, (12) and his breath (vâyâ) is like a river of rapid water (arvand nâk) 5. 13. His voice, too, as though for causing

p. 222

weeping, is more resembling the shouting of a demon 1, (14) and his seat is in the gloom 2, the dew, and the cloud 3. 15. His charger, also, is the drying (khûskâk) wind 4, (16) and from the motion of his feet is the arising of a whirlwind of dust 5. 17. When he walks the arising of fire is behind him 6.

18. And, elsewhere, he speaks about his own wrathfulness, (19) thus: 'I have been forty years in wrath about the Israelites 7,' (20) and he said that the Israelites are defiled in heart 8.

21. Elsewhere he speaks thus: 'Who is blind 9,

p. 223

unless it be my servant? 22. Who is deaf 1, but the messenger (firîstak) I am appointing? 23. Who is blind like the king 2?' And it is declared that their king is the Lord himself 3.

24. Elsewhere it also says this, that the worshippers (parastakân) of his fire are defiled 4. 25. Also this, that his deeds bring blinding smoke, (26) and his fighting is the shedding of blood 5. 27. And this, that is, 'I pour forth mankind one upon the other, (28) and I sit upon the sky, over their limbs.' 29. Likewise this, that, in one night, a hundred and sixty thousand were slain by him, through a wretched death, out of the champions and troops of the Mâzerdarâns 6. 30. And, on another occasion, he slew six hundred thousand men, besides women and young children, out of the Israelites in the wilderness; (31) only two men escaped 7.

p. 224

32. Again, it shows that his final result is all regret, (33) just as this which it states, that he became among the despondent (zardakân), and he spoke thus: 'I am repentant as to the making of men on the earth 1.'

34. This, too, it states, that he sits upon a throne which four angels hold upon their wings, from each one of whom a fiery river always proceeds, owing to the load of his weight 2. 35. Now, when he is a spirit, not formed with a body, why then are those four distressed by him, who have to sustain with toil the grievous load of that easy thing?

36. Again, it states this, that every day he prepares, with his own hand, ninety thousand worshippers, and they always worship him until he night time, and then he dismisses them, through a fiery river, to hell 3. 37. When trouble and injustice of this description are seen, how is it

p. 225

expedient for worldly beings to exist in duty, good works, and good deeds? 38. When he casts distressed worshippers who are reverent, listening to commands, and pure in action, together with others who are sinners, into eternal hell, (39) it is like even that which another congregation 1 asserts, that the sacred being, at the day of the resurrection, gives the sun and moon, together with others who are sinners, to hell for the reason that there are people who have offered homage to them.

40. Another place also states this, that when the eyes of the aged (masâtval) 2 Abraham, who was the friend of the Lord, were afflicted, the Lord himself came enquiring for him; (41) and he sat on his cushion and asked for peace 3. 42. And Abraham called Isaac 4, who was his dearest son 5, in secret, and spoke (43) thus: 'Go to paradise (vahist), and bring wine that is light and pure.' 44. And he went and brought it. 45. And Abraham made many entreaties to the Lord (46) thus: 'Taste one time 6 wine in my abode.' 47. And the Lord spoke thus:

p. 226

[paragraph continues] 'I will not taste it, because it is not from paradise, and is not pure.' 48. Then Abraham gave assurance thus: 'The wine is pure from paradise, and Isaac, who is my son, brought it.' 49. Thereupon the Lord, on account of his freedom from doubt in Isaac, and the assurance given by Abraham, tasted the wine one time. 50. Afterwards, when he wished to go, he was not allowed until one of them had sworn to the other by a serious oath 1.

51. Observe this twaddle full of delusion; not even a single detail is adapted to a sacred being. 52. In what way was his coming in bodily form to the abode of Abraham and eating bread, of which not even a single detail is adapted to him? 53. This, too, is evident, from it, that the suffering of Abraham was not 2 from the Lord, but from another producer. 54. And even the faultiness 3 which was owing to his want of understanding of knowledge was such, that the purity of the wine and whence it came were not known by him. 55. His falsity is also seen in this, when he spoke of not drinking the wine, and at last drank it. 56. Afterwards he is confessing that it is genuine and pure. 57. Now, how is he worthy of worship, as a divinity that is all-knowing and almighty, whose nature is this?

58. And another place states that there was one of the sick who, with his own wife and child, was

p. 227

particularly one that was suffering, poor, and without a stipend. 59. At all times he was very diligent and active in prayer and fasting and the worship of the sacred being. 60. And one day, in prayer, he secretly begged a favour thus: 'Give me any enjoyment that is in daily food (rôzîh), (61) that it may be easier for me to live.'

62. And an angel came down unto him and spoke thus: 'The sacred being has not allotted thee, through the constellations 1, more daily food than this, (63) and it is not possible to allot anew; (64) but, as a recompense for worship and prayer, a throne whose four feet are of jewels is appointed for thee in heaven (vahist) by me, (65) and, if it be necessary, I will give unto thee one foot of that throne.'

66. That exalter of the apostles enquired of his own wife, (67) and the unfortunate one spoke thus: 'It is better for us to be content with the scanty daily food and bad living in the worldly existence, (68) than if our throne, among our companions in heaven, had three feet; (69) but if it may occur to thee then appoint us a day's food by another mode.'

70. At the second coming of that angel he spoke thus: 'But if I dissipate the celestial sphere, and produce the sky and earth anew, and construct and produce the motion of the stars anew, still thenceforth it is not clear whether thy destiny will fall out good or bad 2.'

71. From this statement it is, therefore, manifest that he is not himself the appointer of daily food and supreme, (72) distribution is not by his will,

p. 228

he is not able to alter destiny, (73) and the revolution of the celestial sphere, the sun and moon and stars, is not within the compass of his knowledge, will, and command. 74. And also this, that the throne, as to which it was announced (nivîkînîd) thus: 'I will give it in heaven,' is not of his formation and creation.

75. And in another place he speaks about his own twaddle (76) thus: 'I have slain, in one day 1, an assemblage (ram) of sinners, as well as innumerable innocents.' 77. And when the angels talked much of the unreasonable performance, he then spoke of it thus: 'I am the Lord, the ruler of wills, (78) superintending, unrivalled, and doing my own will, and no one assists or is to utter a murmur (drengisnŏ) about me 2.'

79. Especially abundant is the twaddle that is completely delusive, which has seemed to me tedious to write. 80. Whoever would investigate the backward opinions of these statements, should be, for that purpose of his, a high-priest speaking candidly (âzâd), (81) until he becomes aware of the nature of the same scripture, and of the truth of that which is stated by me.

82. Now if he be a sacred being, of whom these are signs and tokens, that implies that truth is far from him, (83) forgiveness strange to him, (84) and knowledge is not bestowed upon him. 85. Because this itself is the fiend who is leader of the hell which

p. 229

is the den (grêstak) of the gloomy race, (86) whom the devilish defiled ones and evil people glorify by the name of the Lord, and offer him homage.

87. About this subject is here complete.

---