(6) And between these two spirits the Demon-gods (and they who give them worship) can make no righteous choice , since we have beguiled them. As they were questioning and debating in their council the (personified ) Worst Mind approached them that he might be chosen. (They made their fatal decision.) And thereupon they rushed together unto the Demon of Fury, that they might pollute the lives of mortals .

(77) But now, seeing he is a sworn archenemy of God, and though indeed the disputants and helpers of the devil will needs force it so in arguments (that God willeth the good and also the evil, and that he has created some men to damnation), therefore and thereupon the spirit of God citeth them, upon pain of eternal enmity, to come before this looking-glass, wherein their heart shall be laid open; and they shall see what God is, and who the devil is, or how he is become a devil.

(17) But if any now will excuse himself for sin, by refusing to take what is evil unto himself, and laying the guilt thereof upon the Evil Spirit, and thus make himself out to be quite pure and innocent (as our first Parents Adam and Eve did while they were yet in paradise; when each laid the guilt upon the other), he hath no right at all to do this; for it is written, “There is none without sin.” Therefore I say; reproach, shame, loss, woe, and eternal damnation be to the man who is fit and ready and willing that the Evil Spirit and falsehood, lies and all untruthfulness, wickedness and other evil things should have their will and pleasure, word and work in him, and make him their house and habitation.

(22) This is because men have more likeness to the Evil Spirit than to God. For the Self, the I, the Me and the like, all belong to the Evil Spirit, and therefore it is, that he is an Evil Spirit. Behold one or two words can utter all that hath been said by these many words: “Be simply and wholly bereft of Self.” But by these many words, the matter hath been more fully sifted, proved, and set forth. Now men say, “I am in no wise prepared for this work, and therefore it cannot be wrought in me,” and thus they find an excuse, so that they neither are ready nor in the way to be so. And truly there is no one to blame for this but themselves. For if a man were looking and striving after nothing but to find a preparation in all things, and diligently gave his whole mind to see how he might become prepared; verily God would well prepare him, for God giveth as much care and earnestness and love to the preparing of a man, as to the pouring in of His Spirit when the man is prepared. Yet there be certain means thereunto, as the saying is, “To learn an art which thou knowest not, four things are needful.”29 The first and most needful of all is, a great desire and diligence and constant endeavour to learn the art.

A Mosalman pressed a Magian to embrace the true faith. The Magian replied, "If God wills it, no doubt I shall do so." The Mosalman replied, "God certainly wills it, that your soul may be saved from hell; but your own evil lusts and the Devil hold you back." The Magian retorted, using the arguments of the Jabriyan or "Compulsionists," that on earth God is sole sovereign, and that Satan and lust exist and act only in furtherance of God's will. To hold that God is pulling men one way and Satan another is to derogate from God's sovereignty. Man cannot help moving in the direction he is most strongly impelled to go; if he is impelled wrongly he is no more to blame than a building designed for a mosque but degraded into a fire-temple, or a piece of cloth designed for a coat but altered into a pair of trousers. The truth is, that whatever occurs is according to God's will, and Satan himself is only one of His agents. Satan resembles the Turkoman's dog who sits at the door of the tent, and is" vehement against aliens, but full of tenderness to friends." The Mosalman then replied with the arguments of the Qadarians and Mutazilites, to prove the freedom of the will and consequent responsibility of man for his actions. He urged that man's free agency and consequent responsibility are recognized in common parlance, as when we order a man to act in a certain way,-that God expressly assumes man to be a free agent by addressing commands and prohibitions to him, and by specially exempting some, such as the blind, from responsibility for certain acts, that our internal consciousness assures us of our power of choice, just as outward sense assures us of properties in material objects, and that it is just as sophistical to disbelieve the declarations of the interior consciousness, as those of the outward senses as to the reality of the material world. He then told an anecdote of a man caught robbing a garden and defending himself with the fatalist plea of irresponsibility, to whom the owner of the garden replied by administering a very severe beating, and assuring him that this beating was also predestined, and that he therefore could not help administering it. He concluded his argument by repeating that the traditions, "Whatever God wills is," and "The pen is dry, and alters not its writing," are not inconsistent with the existence of freewill in man. They are not intended to reduce good action and evil to the same level, but good actions will always entail good consequences, and bad actions the reverse. A devotee admired the splendid apparel of the slaves of the Chief of Herat, and cried to Heaven, "Ah! learn from this Chief how to treat faithful slaves!" Shortly after the Chief was deposed, and his slaves were put to the torture to make them reveal where the Chief had hidden his treasure, but not one would betray the secret. Then a voice from heaven came to the devotee, saying, "Learn from them how to be a faithful slave, and then look for recompense." The Magian, unconvinced by the arguments of the Mosalman, again plied him with "Compulsionist" arguments, and the discussion was protracted, with the usual result of leaving both the disputants of the same opinion as when they began. The poet remarks that the contest of the "Compulsionists" and the advocates of man's free agency will endure till the day of judgment; for nothing can resolve these difficulties but the true love which is "a gift imparted by God to whom He will."

(68) Which indeed befalls those who lodge the devil within them; but so long as he is but a guest, he lies still like a tame whelp; but when he becometh the host himself, the master of the house, then he stormeth and makes havock in the house, as he did to the body of God.

(5) Therefore ye would beguile mankind of happy life (upon earth) and of Immortality (beyond it), since the Evil Spirit (has ruled) you with his evil mind. Yea, he has ruled you, (ye) who are of the Demon-gods, and with an evil word unto action, as his ruler (governs) the wicked !

(3) A heedless youth went to one who was fasting to complain of forty temptations of a demon. He said: 'The demon keeps me from the Way, and he has reduced my religion to nothing.' The shaikh said: 'My dear young man, just before you came to me I saw the demon prowling round you. Contrary to what you say he was vexed and was throwing dust on his head because you had ill-treated him and he said to me: " The whole world is my domain but I have no power over him who is the enemy of the world." Tell the demon to pass on, and he will leave you alone.'

(58) If the magician still refuses, realizing that the demon will make it impossible for him to fulfil his contract, other terms will be discussed, until at last a pact is agreed upon. It may read as follows: "I hereby promise the Great Spirit Lucifuge, Prince of Demons, that each year I will bring unto him a human soul to do with as it may please him, and in return Lucifuge promises to bestow upon me the treasures of the earth and fulfil my every desire for the length of my natural life. If I fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. Signed . . . . . . . . . . . . . " [Invocant signs pact with his own blood.]

(117) But that the astringent and bitter spirit does so grumble and murmur, when the spirit from the heart goeth through its house, and ruleth powerfully, signifieth that the wrath of God, together with the devils, are, in the house of this world, set in opposition to the love, so that both these, all the time of this world, must fight and strive one against the other, as two armies in the field; from whence also wars and fightings among men, and among beasts, and all creatures, have their original.

(22) And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days of the sinners.

(23) And now because the Devil had so highly triumphed, and had Man in the eternal Prison, therefore it was now permitted to the Spirit of this World, that they (viz. the Pharisees, who lived only according to the Spirit of this World) all of them might do and bring to pass whatsoever the Devil had brought into the Essences, in the Garden of Eden; and there all was turned into to [show] us, that all (whatsoever we suffer to come into the Soul, and fill the Soul full of with a total Will) stands in the Figure, and must come to Light at the Judgment of God.

(11) Instil many vain fancies into men's minds. But, on the contrary, 'tis his perverseness and want of faith The philosopher denies the existence of the Devil; At the same time he is the Devil's laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon's aid how came that blue turban on thy brow? Whosoever has a doubt or disquietude in his heart Now and then he displays firm belief, Beware, O believers! That lurks in you too; All the seventy and two heresies lurk in you;

(69) As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.

(1) "When the darkness stirred, the light of the spirit appeared to him. When he saw it he was astonished. He did not know that another power was above him. And when he saw that his likeness was dark compared with the spirit, he felt hurt. And in his pain he lifted up, above the height of the members of darkness, his mind, which was the eye of the bitterness of evil. He caused his mind to take shape in a member of the portions of the spirit, thinking that, by staring down at his evil, he would be able to equal the spirit. But he was not able, for he wanted to do an impossible thing, and it did not take place. But in order that the mind of darkness, which is the eye of the bitterness of evil, might not be destroyed, since he was made partially similar, he arose and shone with a fiery light upon all of Hades, that the equality of the faultless light might become apparent. For the spirit benefited from every form of darkness because he appeared in his majesty.

(12) (There strife at once arose, and still is raging.) There (beside Thy prophet) the truthful or liar, the enlightened or unenlightened, lifts his voice (to utter his faith), and with devoted mind and heart . (But without hindrance from this striving, or pausing with feeble search , our) Piety steadily questions the two spirits (not here on earth) but (there in the spirit-world) where (they dwell as) in their home .

(3) Therefore it is that I say, and have said, that evermore when the devil taketh any body, he figureth in some quality of his body what his servants be in spirit. For he enflameth so the imagination of his contemplatives with the fire of hell, that suddenly without discretion they shoot out their curious conceits, and without any advisement they will take upon them to blame other men’s defaults over soon: and this is because they have but one nostril ghostly. For that division that is in a man’s nose bodily, and the which departeth the one nostril from the tother, betokeneth that a man should have discretion ghostly; and can dissever the good from the evil, and the evil from the worse, and the good from the better, ere that he gave any full doom of anything that he heard or saw done or spoken about him. And by a man’s brain is ghostly understood imagination; for by nature it dwelleth and worketh in the head.

(5) (Then when they had finished each his part in the deeds of creation, they chose distinctly each his separate realm.) He who was the evil of them both (chose the evil), thereby working the worst of possible results, but the more bounteous spirit chose the (Divine) Righteousness; (yea, He so chose) who clothes upon Himself the firm stones of heaven (as His robe). And He chose likewise them who content Ahura with actions, which (are performed) really in accordance with the faith .

(136) A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.

(128) Just as the meek spirit of the heart goeth through the astringent and bitter quality, and overcometh it; and though it be indeed infected with the astringent and bitter spirit, yet it teareth and breaketh thorough, as a conqueror: But if it should wilfully sit still in the hollow hole in the astringent and bitter spirit, and suffer itself to be taken captive, and would not fight, then the fault were its own.