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Pahlavi Texts, Part IV (SBE37), E.W. West, tr. [1892], at sacred-texts.com
Bakŏ Nask.
1. The thirteenth fargard, Tad-thwâ-peresâ 1, is that the obeisance 2 of the archangels is performed by him who is educated in the recitation for the archangels of one learned in the religion, which is when he has to understand the recitation and to maintain the recitation of revelation with propriety, which is when an enumeration, or form (âînakŏ), as to the qualities of the archangels exists, which is the obeisance for the sacred beings. 2. For, on this subject, one mentions seven kinds of men 3, educated, or well-educated, or ill-educated, who are connected with it in statements by those of the world; the merely educated man, particularly also the physician, explains this which is not mentioned and does not occur, that it is well, or ill, disposed 4; the merely well-educated man, particularly also the physician, explains this which is mentioned and occurs, that it is well-disposed; the merely ill-educated man, and
also the physician, explains this which is mentioned and occurs, that it is ill-disposed; and the merely uneducated man explains anything whatever that is really life 1. 3. One educated in the recitation for the sacred beings, who when—on account of the necessity of speaking evil about a learned man—he is mischievous (anâg), so that he keeps in viciousness, and has remained in the obeisance for the sacred beings, is called not ransomed (la tâkhtîk). 4. One ill-educated in the recitation for the sacred beings, which is when it happens that he keeps in viciousness, becomes even an apostate who is acquainted with the religion. 5. One uneducated in what pertains to the sacred beings is of two kinds, either good 2 and void of learning, or an evil one who is void of knowledge; the good and void of learning worships the sacred beings unobservantly with the proper rites, and the evil one who is void of knowledge thinks to worship the sacred beings un-observantly with improper rites, and has no means of trustworthy reliance upon the religion of the sacred beings and their obeisance. 6. And one well-educated in what pertains to the sacred beings, through the three words of the connected series (ham-padvandisnîh) which is good (khu) and learned 3, and through what pertains to the sacred beings, expounds faithfully the object of the obeisance for the sacred beings.
7. This, too, that, by him who teaches to mankind that thing which becomes their hope of eternity, mankind are taught to come to the religion of
the sacred beings; even for this reason, because the Vohûmanic attainment 1 to the religion of the sacred beings is to be required wisely for them, its requirement wisely for them is a benefit for the steadfast and becomes a consideration (mînîh) for them, and the consideration of the benefit of the steadfast is through hope of the eternity which is provided for the benefit, on account of which the hope of eternity—which is the basis—is the reason even of the acceptance of the religion.
8. This, too, that the perfection of the first among the existences 2 is taught by him who has retentively remembered his words; even for this reason, because remembrance is the acme of every perfection. 9. This, too, that he becomes a nourisher of good works who shall perform good works publicly; even for this reason, because others are taught thereby, and good works increase in the world. 10. This, too, that by him who has fruit in the possession of Aûharmazd the development of the world in virtue 3 is taught; even for this reason, because a lawful preserver and a producer of liberality arise through the fruit, they enlarge the root of the power of the angel of liberality, and pluck its fruit; the world is improved thereby, and mankind are taught about it. 11. This, too, that, through complete mindfulness, words and actions 4 are truly taught by him whose ceremonial is for complete mindfulness; even for this reason, because there are both words and actions in the ceremonial.
12. This, too, that the sagacious creativeness (far’zânak dahîh) of Aûharmazd is taught, which is
the exposition, to Aûharmazd 1, of the production of the renovation; even for this reason, because the advantage of the sagacity of Aûharmazd is the consequence of its beginning, and its middle is through the power of the goodness and knowledge of him himself, and because it is destiny as regards the creations; and whoever possesses that power for the assistance of the renovation, is extolled for that sagacity, and people are taught thereby. 13. This, too, that the reward of Zaratûst is appropriated by him who decides about duty and opinion 2; even for this reason, because, through that discrimination, he is similar to Zaratûst.
14. This, too, that the recitation of revelation is performed for mankind by him who extends the propagation of the religion 3; even for this reason, because, owing to the gratification of virtuous practisers, virtue increases. 15. This, too, that the religion of Aûharmazd is made progressive 2 by him who shall perform the ceremonial of Aûharmazd; even for this reason, because through that performance of his occurs the blessing of the provider of the rite (nîrangînîdâr). 16. This, too, that that perfectly righteous man of just judgment is protected from the annoying spirit 4 by him who possesses the resemblance (ângûnagîh) unto Vohûman that they behold and resources through virtue; even for this reason, because the vexation which is partaken by him (the spirit), owing to the just judgment among those of the nature (kîharîkân) of mankind, is redoubled (dôkânî-aîtŏ) by their pleasure owing to the Vohûmanic resemblance, and the annoying spirit
is disabled (akârî-hênd) 1 by that accumulated vexation which occurs for his annoyance.
17. This, too, that the exploits of the archangels are taught by him who is really capable in what pertains to the archangels; even for this reason, because they become the hope of a consoling (vêdvar) end, and are also indicative of the renovation of the universe, the hope of a virtuous end. 18. This, too, that the words of him who is Zaratûst, that 'people shall become supplicant,' are taught by him who is for the benefiters; even for this reason, because they who are benefiters, on account of an inclination for the religion, make others eager for the religion, and make them mount for prayer. 19. And this, too, that by him who gives anything to a righteous man, this is also done that some one else may give even to him who is vile; even for this reason, because a foundation of liberality is thereby prepared for him 2.
20. Perfect righteousness is excellence.
360:1 See Chap. XIV, 1 n; it is here written tad-spâg-peres in Pahlavi.
360:2 See Pahl. Yas. XLIII, 1 b.
360:3 These appear to be the four kinds of ordinary men, and the three kinds of physicians, detailed in the following clauses.
360:4 Khu (Pâz.) ayôv dûsîm.
361:1 Apparently khayâ-k badly written in B.
361:2 Pâz. khu.
361:3 Probably 'good thoughts, good words, and good deeds.'
362:1 See Pahl. Yas. XLIII, 1 e.
362:2 Ibid. 2 b.
362:3 Ibid. 2 d.
362:4 Ibid. 6 c.
363:1 See Pahl. Yas. XLIII, 8 b.
363:2 Ibid. 17 e.
363:3 Ibid. 15 d, 17 c.
363:4 Ibid. 11 e.
364:1 The Pâz. equivalent of akârîh-hômand.
364:2 Implying that he is himself vile who gives to the righteous merely to induce others to give to himself.