EIT by Sociedad de Estudios Iranios y Turanios
Alberto Cantera
The interpretatio iranica of Heterograms in Book Pahlavi: The Case of YTYBWN- “To... more Alberto Cantera
The interpretatio iranica of Heterograms in Book Pahlavi: The Case of YTYBWN- “To Sit Down, to Dwell and to Set” and Some Related Problems
Götz König
Nicht-avestische Texte im Xorde Avesta: die Texte des Danksagens
Jaime Martínez Porro
Text and Context of the Yasna ī Rapiϑβin
Paolo Ognibene
About Some Kabardian Loanwords in Ossetic
Éric Pirart:
La vejez avéstica
Alberto Cantera
A brief note on the possibilities and limitations involved in reconstructing the ... more Alberto Cantera
A brief note on the possibilities and limitations involved in reconstructing the historical performances of the Avestan liturgies:
the case of the Dō-Hōmāst
Saloumeh Gholami
The collection of Avestan manuscripts of the Ataš Varahrām in Yazd
Jean Kellens
Pourquoi comprenons-nous si mal les Gâthâs?
Keynote lecture au 9e colloque de la Societas Iranologica Europaea
Götz König
Notizen zum Xorde Avesta IV: Zur Textkomposition und -tradition des Ātaš Niyāyišn und zu dessen ritueller Performanz als Kurze Liturgie
Éric Pirart
Pour de nouveaux fragments avestiques: la généalogie de Zaraϑuštra
Kianoosh Rezania
A Suggestion for the Transliteration of Middle Persian Texts in Zoroastrian Middle Persian: Digital Corpus and Dictionary (MPCD): A Three Layered Transliteration System
Supplementa by Sociedad de Estudios Iranios y Turanios
Author: Götz König
Orders: [email protected]
El tercer Yašt (" himno ") de la colección... more Author: Götz König
Orders: [email protected]
El tercer Yašt (" himno ") de la colección de 21 (22) Yašts en avéstico reciente está dedicado a Aš ̣a Vahišta " el Orden Óptimo " (una divinidad, una plegaria y la correspondencia divina del fuego). En el texto aparecen formulados un contexto ritual (con significado fundamentalmente escatológico) y un encantamiento mágico (= médico). Por la importancia ritual y médica de Yt 3, este texto presenta varias traducciones en persa medio y en persa moderno, que nos permiten entender la interpretación que hicieron de él los zoroástricos posteriores. The third Yašt (" hymn ") in the collection of the 21 (22) YAv Yašts is dedicated to (the deity, prayer and the divine correspondence of the fire) Aš ̣a Vahišta " Best Order ". The text formulates an (eschatologically significant) ritual context and a magical (= medical) charm. Due to the ritual and medical importance of Yt 3, various translations into Middle and New Persian can be found. They provide insights into the interpretation of the text by the later Zoroastrians.
The third Yašt (“hymn”) in the collection of the 21 (22) YAv Yašts is dedicated to (the deity, prayer and the divine correspondence of the fire) Aṣ̌a Vahišta “Best Order”. The text formulates an (eschatologically significant) ritual context and a magical (= medical) charm. Due to the ritual and medical importance of Yt 3, various translations into Middle and New Persian can be found. They provide insights into the interpretation of the text by the later Zoroastrians.
Supplementa Didactica by Sociedad de Estudios Iranios y Turanios
AMI Series by Sociedad de Estudios Iranios y Turanios
The ms. 4161 belonged to the Jahānbaxši family and was purchased by the Avestan Digital Archive i... more The ms. 4161 belonged to the Jahānbaxši family and was purchased by the Avestan Digital Archive in 2012. Since then it is hosted in the Central Library of the Tehran University as a long-term loan. It contains the longest version of the Yasna ceremony, which consists of the Yasna with the Wisperad and Widēwdād intercalations together with instructions in Middle Persian for the right performance of the ritual. An exclusive feature of this manuscript is that it includes on the margin and written by a second hand the description of the contents of the Widēwdād that appear in the eighth book of the Dēnkard.
We have chosen this manuscript for the first volume of the series because of its importance for the Avestan textual criticism. Most of the known Avestan manuscripts produced in Iran were written by members of the learned family of Marzbān Frēdōn or were copied from manuscripts produced within this family. Ms. 4161 does not belong to this group, although it was written only some years after the oldest preserved manuscripts of the Marzbān family. It is closer to a very famous manuscript hosted in the Cama Oriental Institute, the ms. 4020 (Mf2), and other manuscripts discovered recently. But, whereas Mf2 is an Indian copy of an Iranian original sent to India, ms. 4161 is the only manuscript of this group that was still produced in Iran and is therefore not affected by the influence of the Indian environment.
The book contains one Englih preface written in English by Katayoun Mazdapour and two introductions: one in Persian, by Katayoun Mazdāpour and one in English by Alberto Cantera. In these introductions, it is dealt with different aspects of the history of the manuscript and its position among other Avestan manuscripts of the same classe. The main section of the book is the high-quality colour facsimile of the 268 folios of the manuscript with indexing in the margins.
EIT_n°3_Homenaje_Humbach by Sociedad de Estudios Iranios y Turanios
As the deity associated with the sun's glow or sun light, opposed to that of the astral body, Miϑ... more As the deity associated with the sun's glow or sun light, opposed to that of the astral body, Miϑra is the god of the liminal time, viz. the points of contact between day and night (that is, sunrise and sunset) and metonymically between summer and winter (that is, the equinoxes). Besides the well-known transformation of the Avestan liturgical calendar caused by the adoption of the Egyptian solar calendar, scholars have in recent years drawn attention to a further transformation in the liturgical calendar (for the first time H. Humbach in 2010): the expansion of the ritual divisions of the day from three to five. Later, J. Kellens pointed out the important role of Miϑra in introducing the division of the day starting with sunrise. In this paper, I will argue that Miϑra is not only associated with sunrise, but also with sunset, introducing Miϑra as the protagonist in the process that eventually led to the transformation of the ritual parts of the day. Moreover, I will show that the adoption of the solar calendar caused the transformation. Both processes are linked through a series of analogies between the day and the year around the axis defined by Miϑra: sunrise and sunset on the one hand and the two equinoxes on the other. I will also discuss Miϑra's connection with both equinoxes. The autumn equinox is celebrated at the festival of Mihragān and corresponds to the Avestan festival paitiš.hahaiia-. With the vernal equinox begins the new ritual year with a series of celebrations that extend over the first week of the year. These celebrations are dedicated to the Aməš ̣a Spəṇta, and in them the liturgical season of each asńiia-ratu-is introduced at a different day, thus connecting parts of the day with the conception of the year and even hemeronyms of the first week. In this context, I will also show that the standard Yasna, the Yasna with the dedicatory of Nōg Nāwar, in which Miϑra takes a prominent position, is originally the Yasna for the celebration of the opening of the new ritual year at the first sunrise after the vernal equinox. Other important actors of the reform are the Waters and the Frauuaš ̣is in whose honour the other great seasonal festivals are celebrated and to which the longest Yašts are dedicated. Most likely, the reform of the liturgical calendar took place in Western Iran in Achaemenid times, perhaps concurrently with other significant changes such as the introduction of a permanent fire and the creation of a supra-national authority.
The present paper analyses an anecdotic case of " copy and paste " between two manuscripts belong... more The present paper analyses an anecdotic case of " copy and paste " between two manuscripts belonging to two different lines of the Zoroastrian manuscript transmission: the Pahlavi exegetical (ms. K5) and the Sanskrit exegetical (ms. K6). I have found that a lost fragment of K5 is pasted, in fact, in K6 in a context hardly comprehensible. Dans les manuscrits, nous pouvons trouver des pages qui ont été modifiées dans leur ordre d'origine suite à de mauvaises reliures, des pages d'un scribe qui apparaissent dans un autre manuscrit (remplaçant généralement des pages manquantes ou fournissant des textes abrégés ou oubliés de la copie originale), des pages libres d'un manuscrit perdu reliées dans un autre manuscrit, etc. L'exemple qui fera l'objet de cette contribution en hommage au professeur Helmut Humbach n'entre dans aucune des catégories citées ci-dessus et constitue un exemple unique à ce jour. Le manuscrit 672 (K6) 2 contient un fragment d'un autre manuscrit « perdu » au début du Yasna 9 (Fig. 1) : Fig. 1 : Ms. 672 (K6), fol. 68r 1 Cette contribution a été financée par l'Université de Liège et l'UE dans le cadre du projet Marie Curie-COFUND-BeIPD. Je tiens à remercier la Dr. Céline Redard pour ses commentaires et pour sa relecture du texte français. 2 Pour la numérotation des manuscrits, j'ai suivi le système établi par CANTERA (2014 : 403 sqq.). Je mets entre parenthèses les abréviations utilisées par GELDNER (1886-1996).
The analyze of the only other mention of each of the two first words of the Yasna, ni + vaēδaiia-... more The analyze of the only other mention of each of the two first words of the Yasna, ni + vaēδaiia-" to announce " (Yt 5.85) and haṇ + kāraiia-" to organize " or " to celebrate " (Y19.15), lets appear that these two verbs are effectively devoted to express the declarations which constitute the very beginning of the Yasna. Les formes verbales niuuaēδaiiemi haṇkāraiiemi sont les deux premiers mots du Yasna. Leur juxtaposition forme le socle verbal de l'énumération des temps rituels (ratu-) et de leur(s) dieu(x) dédicataire(s) qui constitue le premier chapitre de la liturgie longue. La première forme, niuuaēδaiiemi « je fais l'annonce sacrificielle », ancrée dans le plus vieux vocabulaire rituel indo-iranien, dérive de la racine préverbée ni + vid qui a produit le scr. védique nivíd-. La seconde, haṇkāraiiemi, d'origine et de sens incertains, pourrait représenter le dénominatif de *haṇkāra-= scr. saṃ skāra-« je donne une organisation parfaite » (KELLENS 2006 : 11) ou le dérivé d'une racine haṇ + kar « célébrer » (TREMBLAY 2007 : 758) 1. Contrairement aux variantes établies sur un autre socle verbal qui se succèdent dans les chapitres suivants (Y3 en āiiese yešti + dat./gén., Y4 en āuuaēδaiiamahi, Y6 en yazamaide et Y7 en aš ̣aiia daδąmi) et qui réapparaissent sporadiquement dans le Yasna ou dans d'autres rituels mineurs, le Y1, comme le Y2 en āiiese yešti + acc., n'est répété nulle part ailleurs et constitue donc un début absolu (CANTERA 2016 : 174) 2. Par ailleurs, niuuaēδaiia-et haṇkāraiia-ont en commun d'être attestés chacun une fois, et une seule, dans un autre contexte. Dans le Yt 5.85, niuuaēδaiiat̰ traduit l'acte de parole par lequel Ahura Mazdā annonce à Anāhitā que les hommes – plus précisément leurs chefs sociaux – sont prêts à lui offrir le sacrifice : āiδi paiti auua.jasa arǝduuī sūre anāhite haca auuat̰ biiō stǝrǝbiiō auui ząm ahuraδātąm ϑβąm yazā ̊ ṇte… daŋ́hupataiiō « Viens ! Descends des étoiles là-haut, ô Arǝduuī Sūrā Anāhitā, sur la terre mise en place par Ahura (Mazdā) ! Les chefs de pays vont t'offrir le sacrifice… ». La confirmation sémantique est simple et évidente. Conformément à sa racine constitutive, à sa dérivation causative et à son 1 Mais « in eine Litanei einfügen » ou « als eine Litanei aufsagen » nécessite un coup de pouce contextuel. 2 Ce qui n'est pas le cas de la nivid védique. Des études récentes ont montré qu'elle n'était ni un genre aussi ancien qu'on le présumait, ni une déclaration sacrificielle inaugurale (MINKOWSKI 1997, PROFERES 2014 et SWENNEN 2015).
The paper deals with the history of the Gāϑās in the Zoroastrian tradition. While the scholarly t... more The paper deals with the history of the Gāϑās in the Zoroastrian tradition. While the scholarly tradition since the middle ofthe 19th century focusses the Gāϑās only as the kernel of the Yasna, it can be shown that the Gāϑās were – in Iran, probably not in India – also used in the context of the so-called Xorde Avesta. On the basis of an analysis of the term Gāϑā in the Avestan texts, the paper proposes the hypothesis of an old ritual connection between the Gāϑās, the day times and the feeding of the fire.
Thanks to many findings of Avestan manuscripts in Iran during the last five years, our knowledge ... more Thanks to many findings of Avestan manuscripts in Iran during the last five years, our knowledge of the history of the transmission of the vestan texts in Iran is currently similar or greater than of the Indian. However, there are new discoveries that still surprise us, as it is the case of the manuscripts of the Pouladi collection, unearthed by the Dr. Saloumeh Gholami and Mr. Mehraban Pouladi in Yazd. Especially one of the eight manuscripts of this collection, the number 4162 in the Avestan Digital Archive, called our attention when the collection was presented in April 2015. This article is an attempt to identify the date and the scribe of this manuscript, whose colophon is lost, due to the loss of the last folios. After palaeographical, orthographical and textual analyses in comparison with the currently available Avestan manuscripts, the importance of this manuscript is beyond any doubt, situating it as likely the oldest liturgical Iranian Vidēvdād codex. Besides, the study of the manuscript puts it in connection to other well-known Avestan copies as the important codices 4020 (Mf2), 4070 (K9) and 4161 (Vidēvdād-e Jahānbaxshi).
This article deals with Scythian, Persian and Greek mutual misunderstandings. The author's aim is... more This article deals with Scythian, Persian and Greek mutual misunderstandings. The author's aim is to underline that misunderstandings may depend not only on bad translations, but also on extralinguistic factors, especially if we are in front of very different types of societies such as the nomadic and the sedentary ones. To transmit and share information we use codes. The most common and widespread ones are languages, both written and spoken. When two speakers have a good knowledge of the same language, the chances of misunderstanding are very low. If the speakers use different languages, mutually unknown, the language barrier makes void the passage of information. In this case it is necessary to use an interpreter and the probability of misunderstandings grows considerably. The interpreter may be a person or a machine. I believe that everyone has his own experience of the problems deriving from automatic translation of complex texts or from automatic text correction. Although these programs are rapidly developing, the chance of misunderstanding increases exponentially. The mistranslation of the poor interpreter dealing with Nikita Chruščev's speech at the United Nations 2 is widely known. The phrase "ja vam pokažu Kuz'kinu mat'» was translated literally «I'll show you Kuzma's mother» and none could understand the real meaning of the sentence, that was de facto a threat. It is like «piovono gatti e cani» a literal Italian translation of English «it rains cats and dogs», a real nonsense for an Italian speaker unacquainted with English. 3 The problems connected with the transmission of information, unfortunately, are not limited only to the use of the code, but they invest also a series of other phenomena related to it. Every language is, in a certain way, a vision of the world. 4 When the ways of life are far away because the model of society is deeply different, not only the meaning we give to the same words changes, but also the value of behavior, abstract concepts, gestures and even colours are different. Also the significance given to gifts may strongly differ.
We have certain knowledge of the ceremony of installation of the full Avestan priestly college (a... more We have certain knowledge of the ceremony of installation of the full Avestan priestly college (a liturgy which takes place in Vr. 3, 1-5, between Y. 11, 8 and 11, 9), thanks to a number of ritual directions and few ceremonial drafts in which the positions of the single assistants are carefully described. This ceremony was regularly held in the framework of the most solemn liturgies, probably not during the normal performance of the Yasna, when the priests were only two (the zaōtar-and probably the ātrauuaxša-or the sraōšāuuarəza-). With reference to Y. 58, 4-8, i.e., to an important portion of the Fšūšō Mąθra, various Avestan mss give additional directions referring to the positions taken by the rāspīg in place of the earlier seven assistant priests and, then, establish the single different textual portions to be recited as their ceremonial substitute in the course of a solemn ceremony. A. Cantera, who was the first to emphasize the importance of these textual and ritual evidences, has recently stated that some of these mss preserve also another draft, which can be directly compared with that of the previous installation as it appears in Vr. 3. Just as the opening ceremony was an " installation " , Cantera has interpreted the following one as a sort of " dis-installation ". The Fšūšō Mąθra is a very important text, because it marks the conclusion of the (animal) sacrifice (true or symbolical), and corresponds to the final consummation of the offering of a piece of meat by the fire. Its chapters 4-8 were recited twice, but only during the first performance the described choreography took place; in fact, when the first recitation of Y. 58, 8 was over, the zōt (Av. zaōtar-) took again the word and started to recite again all the text from Y. 58, 4 to its end (58, 9). The observation of this particular sequence based on a double recitation of the same text, the fact that this ritual did not belong to the Wispered but to the Yasna (so being in evident contrast with the liturgy of the sacerdotal " installation "), as the absence of specific directions concerning an expectable " exit " of the assistants from the ritual area, raise a number of questions and suggest the presence of a more complex symbolism, which does not exactly correspond to the one of a simple (or radical) " dis-installation ". Thus, the present article tries to frame these problems in the light of the theological complexity of the Fšūšō Mąθra and advances a more intriguing ritual interpretation. This ceremony, in fact, seems to mark the occurrence of a separation between the " divine " and the " human " , after a
As a step towards a future re-edition of the Sogdian " Ancient Letters " , this paper offers a re... more As a step towards a future re-edition of the Sogdian " Ancient Letters " , this paper offers a revised interpretation of Letter No. 4. A particular focus is the personal name mnh-βγʾyck, which seems to be formed with a hypocoristic suffix from the divine name attested in Bactrian as μαναο βαγο or μαναο ιβαγο " the god Mana ". Since there is no other evidence for the worship of this god in Sogdiana, and since-ʾyck is not otherwise attested in Sogdian as a hypocoristic suffix, mnh-βγʾyck may be a Sogdian adaptation of a Bactrian personal name.
EIT_nº2_Homenaje_Pirart by Sociedad de Estudios Iranios y Turanios
The aim of this paper is both to provide a selected collection of Old Turkic realia from the frag... more The aim of this paper is both to provide a selected collection of Old Turkic realia from the fragments of the Byzantine historian Menander Protector and to analyse some passages of the speeches delivered by Turkic rulers contained in his work by comparing them with parallels in the Orkhon inscriptions.
Studies on the Xorde Avesta since Geldner (1886 1896) have taken for granted that the textual seq... more Studies on the Xorde Avesta since Geldner (1886 1896) have taken for granted that the textual sequences in the Xorde Avesta manuscripts were arbitrary. However, several manuscripts containing the Yašt 13 or Frawardīn Yašt, a hymn dedicated to the frauuaṣ̌i-, were arranged according to the ritual structure of a Zoroastrian ceremony , the Drōn Frawardīn Yašt, in which a drōn or sacrifical bread is consecrated in honour of the dead together with the recitation of this hymn during the days.
The paper deals with two synonymous Pahlavi designations of a kind of punishment, namely dlwš / d... more The paper deals with two synonymous Pahlavi designations of a kind of punishment, namely dlwš / drōš (Av. draoša-) and dlwc' / drōz . On the basis of the context analysis a new translation of the former form is proposed ('mutilation') instead of the conventional one ('branding'). The obtained conclusion is examined against the etymological background through the comparison of the forms containing the sibilant (i.e. Av. draoša-, Phl. drōš ) with those in which the reflex of the voiced palatal is manifest, such as Phl. drōz and Oss. ærdūzyn / ærdozun 'to castrate, emasculate'. It is suggested the two varieties of the end consonant of the root are to be accounted for by different amplifications of the primary Indo-European root *dhru--: dhreṷ- 'to diminish, injure, harm'
This paper conducts a functional analysis of one of the most frequently repeated formulas in the ... more This paper conducts a functional analysis of one of the most frequently repeated formulas in the Zoroastrian rituals in the Avestan language, namely, the initial choice of the type of sacrifice to be performed, the time of its celebration, and
the gods to which it is dedicated. The analysis will show that the variations of this formula correspond to the ritual variety, confirming the ritual nature of almost all extant texts. Furthermore, the scrutiny of its usage in the Long Liturgy sheds light on the structure and nature of this ceremony.
This paper deals with the problem of the origin of the verbal endings in Middle Persian and Parth... more This paper deals with the problem of the origin of the verbal endings in Middle Persian and Parthian and seeks to show a feasible history of their evolution from proto-Iranian onwards. Starting from the assumption that the present indicative of Western Middle Iranian emerged from two old tenses, viz. present and imperfect, my aim is showing how both tenses converged in a single paradigm and how traces of both appear here and there.
Cet article est une réflexion sur les principales difficultés grammaticales qui entravent notre c... more Cet article est une réflexion sur les principales difficultés grammaticales qui entravent notre compréhension des premiers chapitres du Yasna. Il sera plus particulièrement question de l'alternance en apparence immotivée du datif et du génitif et de la solution de continuité syntaxique entre le verbe et les compléments au cas oblique.
The paper deals in its first part with a reconstruction of the transmission of the Yašts. The aut... more The paper deals in its first part with a reconstruction of the transmission of the Yašts. The author assumes that besides a ritualistic and exegetical transmission of some Yašts within the so-called Xorde Awesta, another ritualistic and exegetical
transmission once existed. Remnants of this exegetical transmission seem to have survived in a few books in Pahlavi. The second part of the paper is devoted to the analysis of the surviving Pahlavi fragments of Yt 13 in Dk 7.
This paper deals with an anomaly in the Avestan orthography, viz. the group ŋr. The Avestan lette... more This paper deals with an anomaly in the Avestan orthography, viz. the group ŋr. The Avestan letter ŋ is always linked to an h. However, neither the editions have used ŋhr nor the problem itself has been analyzed by Avestan scholars. An orthographical analysis will show that the situation in the manuscripts is varied, presenting several spellings in the different manuscript traditions. In addition, a suitable explanation for the frequency of ŋr will be discussed.
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EIT by Sociedad de Estudios Iranios y Turanios
The interpretatio iranica of Heterograms in Book Pahlavi: The Case of YTYBWN- “To Sit Down, to Dwell and to Set” and Some Related Problems
Götz König
Nicht-avestische Texte im Xorde Avesta: die Texte des Danksagens
Jaime Martínez Porro
Text and Context of the Yasna ī Rapiϑβin
Paolo Ognibene
About Some Kabardian Loanwords in Ossetic
Éric Pirart:
La vejez avéstica
A brief note on the possibilities and limitations involved in reconstructing the historical performances of the Avestan liturgies:
the case of the Dō-Hōmāst
Saloumeh Gholami
The collection of Avestan manuscripts of the Ataš Varahrām in Yazd
Jean Kellens
Pourquoi comprenons-nous si mal les Gâthâs?
Keynote lecture au 9e colloque de la Societas Iranologica Europaea
Götz König
Notizen zum Xorde Avesta IV: Zur Textkomposition und -tradition des Ātaš Niyāyišn und zu dessen ritueller Performanz als Kurze Liturgie
Éric Pirart
Pour de nouveaux fragments avestiques: la généalogie de Zaraϑuštra
Kianoosh Rezania
A Suggestion for the Transliteration of Middle Persian Texts in Zoroastrian Middle Persian: Digital Corpus and Dictionary (MPCD): A Three Layered Transliteration System
Supplementa by Sociedad de Estudios Iranios y Turanios
Orders: [email protected]
El tercer Yašt (" himno ") de la colección de 21 (22) Yašts en avéstico reciente está dedicado a Aš ̣a Vahišta " el Orden Óptimo " (una divinidad, una plegaria y la correspondencia divina del fuego). En el texto aparecen formulados un contexto ritual (con significado fundamentalmente escatológico) y un encantamiento mágico (= médico). Por la importancia ritual y médica de Yt 3, este texto presenta varias traducciones en persa medio y en persa moderno, que nos permiten entender la interpretación que hicieron de él los zoroástricos posteriores. The third Yašt (" hymn ") in the collection of the 21 (22) YAv Yašts is dedicated to (the deity, prayer and the divine correspondence of the fire) Aš ̣a Vahišta " Best Order ". The text formulates an (eschatologically significant) ritual context and a magical (= medical) charm. Due to the ritual and medical importance of Yt 3, various translations into Middle and New Persian can be found. They provide insights into the interpretation of the text by the later Zoroastrians.
The third Yašt (“hymn”) in the collection of the 21 (22) YAv Yašts is dedicated to (the deity, prayer and the divine correspondence of the fire) Aṣ̌a Vahišta “Best Order”. The text formulates an (eschatologically significant) ritual context and a magical (= medical) charm. Due to the ritual and medical importance of Yt 3, various translations into Middle and New Persian can be found. They provide insights into the interpretation of the text by the later Zoroastrians.
Supplementa Didactica by Sociedad de Estudios Iranios y Turanios
AMI Series by Sociedad de Estudios Iranios y Turanios
We have chosen this manuscript for the first volume of the series because of its importance for the Avestan textual criticism. Most of the known Avestan manuscripts produced in Iran were written by members of the learned family of Marzbān Frēdōn or were copied from manuscripts produced within this family. Ms. 4161 does not belong to this group, although it was written only some years after the oldest preserved manuscripts of the Marzbān family. It is closer to a very famous manuscript hosted in the Cama Oriental Institute, the ms. 4020 (Mf2), and other manuscripts discovered recently. But, whereas Mf2 is an Indian copy of an Iranian original sent to India, ms. 4161 is the only manuscript of this group that was still produced in Iran and is therefore not affected by the influence of the Indian environment.
The book contains one Englih preface written in English by Katayoun Mazdapour and two introductions: one in Persian, by Katayoun Mazdāpour and one in English by Alberto Cantera. In these introductions, it is dealt with different aspects of the history of the manuscript and its position among other Avestan manuscripts of the same classe. The main section of the book is the high-quality colour facsimile of the 268 folios of the manuscript with indexing in the margins.
EIT_n°3_Homenaje_Humbach by Sociedad de Estudios Iranios y Turanios
EIT_nº2_Homenaje_Pirart by Sociedad de Estudios Iranios y Turanios
the gods to which it is dedicated. The analysis will show that the variations of this formula correspond to the ritual variety, confirming the ritual nature of almost all extant texts. Furthermore, the scrutiny of its usage in the Long Liturgy sheds light on the structure and nature of this ceremony.
transmission once existed. Remnants of this exegetical transmission seem to have survived in a few books in Pahlavi. The second part of the paper is devoted to the analysis of the surviving Pahlavi fragments of Yt 13 in Dk 7.
The interpretatio iranica of Heterograms in Book Pahlavi: The Case of YTYBWN- “To Sit Down, to Dwell and to Set” and Some Related Problems
Götz König
Nicht-avestische Texte im Xorde Avesta: die Texte des Danksagens
Jaime Martínez Porro
Text and Context of the Yasna ī Rapiϑβin
Paolo Ognibene
About Some Kabardian Loanwords in Ossetic
Éric Pirart:
La vejez avéstica
A brief note on the possibilities and limitations involved in reconstructing the historical performances of the Avestan liturgies:
the case of the Dō-Hōmāst
Saloumeh Gholami
The collection of Avestan manuscripts of the Ataš Varahrām in Yazd
Jean Kellens
Pourquoi comprenons-nous si mal les Gâthâs?
Keynote lecture au 9e colloque de la Societas Iranologica Europaea
Götz König
Notizen zum Xorde Avesta IV: Zur Textkomposition und -tradition des Ātaš Niyāyišn und zu dessen ritueller Performanz als Kurze Liturgie
Éric Pirart
Pour de nouveaux fragments avestiques: la généalogie de Zaraϑuštra
Kianoosh Rezania
A Suggestion for the Transliteration of Middle Persian Texts in Zoroastrian Middle Persian: Digital Corpus and Dictionary (MPCD): A Three Layered Transliteration System
Orders: [email protected]
El tercer Yašt (" himno ") de la colección de 21 (22) Yašts en avéstico reciente está dedicado a Aš ̣a Vahišta " el Orden Óptimo " (una divinidad, una plegaria y la correspondencia divina del fuego). En el texto aparecen formulados un contexto ritual (con significado fundamentalmente escatológico) y un encantamiento mágico (= médico). Por la importancia ritual y médica de Yt 3, este texto presenta varias traducciones en persa medio y en persa moderno, que nos permiten entender la interpretación que hicieron de él los zoroástricos posteriores. The third Yašt (" hymn ") in the collection of the 21 (22) YAv Yašts is dedicated to (the deity, prayer and the divine correspondence of the fire) Aš ̣a Vahišta " Best Order ". The text formulates an (eschatologically significant) ritual context and a magical (= medical) charm. Due to the ritual and medical importance of Yt 3, various translations into Middle and New Persian can be found. They provide insights into the interpretation of the text by the later Zoroastrians.
The third Yašt (“hymn”) in the collection of the 21 (22) YAv Yašts is dedicated to (the deity, prayer and the divine correspondence of the fire) Aṣ̌a Vahišta “Best Order”. The text formulates an (eschatologically significant) ritual context and a magical (= medical) charm. Due to the ritual and medical importance of Yt 3, various translations into Middle and New Persian can be found. They provide insights into the interpretation of the text by the later Zoroastrians.
We have chosen this manuscript for the first volume of the series because of its importance for the Avestan textual criticism. Most of the known Avestan manuscripts produced in Iran were written by members of the learned family of Marzbān Frēdōn or were copied from manuscripts produced within this family. Ms. 4161 does not belong to this group, although it was written only some years after the oldest preserved manuscripts of the Marzbān family. It is closer to a very famous manuscript hosted in the Cama Oriental Institute, the ms. 4020 (Mf2), and other manuscripts discovered recently. But, whereas Mf2 is an Indian copy of an Iranian original sent to India, ms. 4161 is the only manuscript of this group that was still produced in Iran and is therefore not affected by the influence of the Indian environment.
The book contains one Englih preface written in English by Katayoun Mazdapour and two introductions: one in Persian, by Katayoun Mazdāpour and one in English by Alberto Cantera. In these introductions, it is dealt with different aspects of the history of the manuscript and its position among other Avestan manuscripts of the same classe. The main section of the book is the high-quality colour facsimile of the 268 folios of the manuscript with indexing in the margins.
the gods to which it is dedicated. The analysis will show that the variations of this formula correspond to the ritual variety, confirming the ritual nature of almost all extant texts. Furthermore, the scrutiny of its usage in the Long Liturgy sheds light on the structure and nature of this ceremony.
transmission once existed. Remnants of this exegetical transmission seem to have survived in a few books in Pahlavi. The second part of the paper is devoted to the analysis of the surviving Pahlavi fragments of Yt 13 in Dk 7.
necessarily includes a prayer or request and what the practical details of that request are.