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57: THE CAUSES OF THE DIFFERENCES IN THE CHARACTERS OF MEN 212 |
With regard to the innate character, although the divine
creation is purely good, yet the varieties of natural qualities
in man come from the difference of degree; all are excellent,
but they are more or less so, according to the degree.
So all mankind possess intelligence and capacities,
but the intelligence, the capacity and the worthiness of
men differ. This is evident.
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For example, take a number of children of one family,
of one place, of one school, instructed by one teacher,
reared on the same food, in the same climate, with the
same clothing, and studying the same lessons—it is certain
that among these children some will be clever in the
sciences, some will be of average ability, and some dull.
Hence it is clear that in the original nature there exists a
difference of degree and varieties of worthiness and
capacity. This difference does not imply good or evil but is
simply a difference of degree. One has the highest degree,
another the medium degree, and another the lowest degree.
So man exists; the animal, the plant and the mineral
exist also—but the degrees of these four existences vary.
What a difference between the existence of man and of the
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animal! Yet both are existences. It is evident that in existence
there are differences of degrees.
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The variety of inherited qualities comes from strength
and weakness of constitution—that is to say, when the
two parents are weak, the children will be weak; if they are
strong, the children will be robust. In the same way, purity
of blood has a great effect; for the pure germ is like the
superior stock which exists in plants and animals. For
example, you see that children born from a weak and feeble
father and mother will naturally have a feeble constitution
and weak nerves; they will be afflicted and will
have neither patience, nor endurance, nor resolution, nor
perseverance, and will be hasty; for the children inherit
the weakness and debility of their parents.
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Besides this, an especial blessing is conferred on some
families and some generations. Thus it is an especial blessing
that from among the descendants of Abraham should
have come all the Prophets of the children of Israel. This is
a blessing that God has granted to this descent: to Moses
from His father and mother, to Christ from His mother’s
line; also to Muḥammad and the Báb, and to all the
Prophets and the Holy Manifestations of Israel. The
Blessed Beauty
1
is also a lineal descendant of Abraham,
for Abraham had other sons besides Ishmael and Isaac
who in those days migrated to the lands of Persia and Afghanistan,
and the Blessed Beauty is one of their descendants.
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Hence it is evident that inherited character also exists,
and to such a degree that if the characters are not in conformity
with their origin, although they belong physically
to that lineage, spiritually they are not considered members
of the family, like Canaan,
2
who is not reckoned as
being of the race of Noah.
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But the difference of the qualities with regard to culture
is very great, for education has great influence. Through
education the ignorant become learned; the cowardly become
valiant. Through cultivation the crooked branch becomes
straight; the acid, bitter fruit of the mountains and
woods becomes sweet and delicious; and the five-petaled
flower becomes hundred petaled. Through education savage
nations become civilized, and even the animals become
domesticated. Education must be considered as
most important, for as diseases in the world of bodies are
extremely contagious, so, in the same way, qualities of
spirit and heart are extremely contagious. Education has a
universal influence, and the differences caused by it are
very great.
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Perhaps someone will say that, since the capacity and
worthiness of men differ, therefore, the difference of
capacity certainly causes the difference of characters.
3
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But this is not so, for capacity is of two kinds: natural
capacity and acquired capacity. The first, which is the
creation of God, is purely good—in the creation of God
there is no evil; but the acquired capacity has become the
cause of the appearance of evil. For example, God has
created all men in such a manner and has given them such
a constitution and such capacities that they are benefited
by sugar and honey and harmed and destroyed by poison.
This nature and constitution is innate, and God has given
it equally to all mankind. But man begins little by little to
accustom himself to poison by taking a small quantity each
day, and gradually increasing it, until he reaches such a
point that he cannot live without a gram of opium every
day. The natural capacities are thus completely perverted.
Observe how much the natural capacity and constitution
can be changed, until by different habits and training they
become entirely perverted. One does not criticize vicious
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people because of their innate capacities and nature, but
rather for their acquired capacities and nature.
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In creation there is no evil; all is good. Certain qualities
and natures innate in some men and apparently
blameworthy are not so in reality. For example, from the
beginning of his life you can see in a nursing child the signs
of greed, of anger and of temper. Then, it may be said,
good and evil are innate in the reality of man, and this is
contrary to the pure goodness of nature and creation. The
answer to this is that greed, which is to ask for something
more, is a praiseworthy quality provided that it is used
suitably. So if a man is greedy to acquire science and
knowledge, or to become compassionate, generous and
just, it is most praiseworthy. If he exercises his anger and
wrath against the bloodthirsty tyrants who are like ferocious
beasts, it is very praiseworthy; but if he does not use
these qualities in a right way, they are blameworthy.
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Then it is evident that in creation and nature evil does
not exist at all; but when the natural qualities of man are
used in an unlawful way, they are blameworthy. So if a
rich and generous person gives a sum of money to a poor
man for his own necessities, and if the poor man spends
that sum of money on unlawful things, that will be
blameworthy. It is the same with all the natural qualities
of man, which constitute the capital of life; if they be used
and displayed in an unlawful way, they become
blameworthy. Therefore, it is clear that creation is purely
good. Consider that the worst of qualities and most odious
of attributes, which is the foundation of all evil, is lying.
No worse or more blameworthy quality than this can be
imagined to exist; it is the destroyer of all human perfections
and the cause of innumerable vices. There is no
worse characteristic than this; it is the foundation of all
evils. Notwithstanding all this, if a doctor consoles a sick
man by saying, “Thank God you are better, and there is
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hope of your recovery,” though these words are contrary
to the truth, yet they may become the consolation of the
patient and the turning point of the illness. This is not
blameworthy.
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1. | Bahá’u’lláh. [ Back To Reference] |
2. | Cf. Gen. 9:25. [ Back To Reference] |
3. | i.e., therefore people cannot be blamed for their character. [ Back To Reference] |