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.
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
animal! Yet both are existences. It is evident that in existence there are
differences of degrees.
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.
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 Muhammad and the Bab, and to all the Prophets and the Holy
Manifestations of Israel.
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, who is not reckoned as
being of the race of Noah.
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-petalled flower becomes
hundred-petalled. 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.
Perhaps some one will say, that since the capacity and worthiness of men
differ, therefore the difference of capacity certainly causes the
difference of characters.
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 people because
of their innate capacities and nature, but rather for their acquired
capacities and nature.
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 desire, 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 desire, which
is to ask for something more, is a praiseworthy quality provided that it
is used suitably. So, if a man has the desire 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.
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 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.