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CHAPTER XI, 372-XII, 21.
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manuscript, (2) as to that which they say, that the sacred being is around everything, but nothing is within him ; (3) and within everything, but nothing is around him. 4. That he is above everything, but nothing is below him ; (5) and below everything, but nothing is above him. 6. That he sits upon a throne, but is possessing no resting-place; (7) and is inside heaven, but is possessing no whereabouts. 8. That he does not exist in any place, and yet he does exist there. 9. That he exists everywhere, and yet his place does not exist. 10. Also that everything of his becomes fit for his own by his own will, (11) his original evolution being both malice and good; (12) and he is eternally unforgiving and compassionate, (13) preparing distress and not distressing. 14. Likewise that he has commanded him who is incapable of performing or neglecting the divine command, (15) and he has created him who is innocent for hell, not the distresser. 16. That he is aware of the hellish existence of mankind, owing to wickedness, and his will is for it; (17) and he is good-willed, or it has become not his will. 18. That he has produced a remedy, and is not himself distressing ; (19) or no remedy, but want of remedy, is produced by him, and yet he is not possessing an opponent. 20. That he is wanting experience, and yet omniscient; (21) neglecting commands, and yet
follow in the text are not to be found in the portion of the Dînkard known to be extant, they were probably contained in the first two books of that work, which have not yet been discovered. Chap. 132 of the third boak (130 in Dastûr Peshotan's translation, pp. 176-178) is the nearest approach to our text in style, but not in matter. It is about him who is in all and over all, over and not lower than anything nor through anything, that is, even owing to management he is over all, and all is manageable by him.'
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