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SIKAND-GÔMÂNÍK VIGÂR.
it, and how goes (113) a horse whom they yoke with another in confinement (lag) and hurry on with a whip (tâzânak)? 114. From this statement signs and tokens of deceivers are manifested, (115) whose will and command are inconsistent and unadapted, one to the other.
116. And if his will and desire were this, that they shall not turn away from his will, (117) still their power and desire for turning away from his will are much stronger and more resistant than those which he gave for not turning. 118. If the will for their turning away from his will, and also the knowledge of it, were his, and the command for not turning away were given by him, how was it still possible for the distressed Adam to act so that they should not turn away ? 119. Also, the origin and maintenance of his will ought not to exist, (120) because by turning away from his command one merely falsifies (draged) it as a command, while by not turning away it becomes a falsification of both his will and knowledge.
121. Again, I ask this, that is, on what account and for what advantage was that garden, prepared by him, produced2 ? 122. And as to the tree of knowledge itself, about which he commanded thus:
Ye shall not eat of it, and also as to the injunction for not eating of it, which was issued by him, why was it necessary for him to make them ?
123. It is also evident, from his injunction and
1 Illustrating the inconsistency of determining or permitting that anything (such as the abstaining from fruit, or the trotting of a horse) shall not be done, and yet urging its performance by whip or command.
2. See $$ 16, 17.
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