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Academic literature on the topic 'Avestan Manuscripts'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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Journal articles on the topic "Avestan Manuscripts"

1

Khanizadeh, Mehrbod. "Zoroastrian ritual and exegetical traditions: the case of the Iranian Pahlavi Yasna." Bulletin of the School of Oriental and African Studies 84, no. 3 (October 2021): 469–504. http://dx.doi.org/10.1017/s0041977x21000781.

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AbstractThe manuscripts of the Iranian Pahlavi Yasna contain two consecutive colophons, the second of which relates the story of how their common ancestor manuscript, which combines the Avestan text of the Yasna with its Pahlavi version, was created. It is argued that Rōstahm Dād-Ohrmazd produced the first Pahlavi Yasna manuscript by taking the Avestan text from one manuscript and the Pahlavi text of a manuscript by Farrbay Srōšayār. Furthermore, it is argued that Rōstahm Dād-Ohrmazd wrote this manuscript both for himself and for Mahayār Farroxzād, who was from the province of Bīšāpuhr. The manuscript of Rōstahm Dād-Ohrmazd was then copied by Māhwindād Narmāhān, who composed the second colophon. This article also discusses the first colophon as it appears in the Iranian Pahlavi Yasna manuscript T54, which differs from other manuscripts of this group as it includes a passage written by a scribe called Kāyūs. It is argued that T54 was produced by Kāyūs, who added this passage to its first colophon. Furthermore, variant readings of these two colophons in two manuscripts of the Iranian Pahlavi Yasna, which also include Kāyūs's passage, are discussed. Unlike T54, Kāyūs's passage forms a separate colophon in these two manuscripts. It is suggested the two colophons are corrected according to the mindset of their respective scribes.

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2

Cantera, Alberto. "Lost in transmission: The case of the Pahlavi-Vīdēvdād manuscripts." Bulletin of the School of Oriental and African Studies 73, no. 2 (June 2010): 179–205. http://dx.doi.org/10.1017/s0041977x10000042.

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AbstractAll extant Pahlavi-Vīdēvdād (PV) manuscripts derive from a single copy. The binding of this copy was damaged early on, and some folios were lost and others displaced. A detailed analysis of the extant manuscripts allows us to reconstruct the original order and to discover where some folios are lost, but in previous editions (especially of the Pahlavi translation), this fact was not always noted appropriately and numerous errors occurred. Moreover, other typical transmission errors in this common source have slipped into all extant PV manuscripts and caused omissions of several fragments of the Avestan text and its Pahlavi translation, hence the importance of the Sādes for the edition of the Avestan text of the Vīdēvdād. Geldner was, unfortunately, too confident in the quality of the PV manuscripts and omitted from his edition Avestan texts that should have been included. But not every difference between the Avestan text of the Sāde and Pahlavi manuscripts can be attributed to the transmission. One of the most important differences is the omission of fragard 12 in the Pahlavi-Vīdēvdād manuscripts. Since its omission cannot be attributed to transmission, an alternative explanation for this important difference is proposed.

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3

Jügel, Thomas. "Peculiarities of Avestan Manuscripts for Computational Linguistics." Journal for Language Technology and Computational Linguistics 27, no. 2 (July 1, 2012): 25–38. http://dx.doi.org/10.21248/jlcl.27.2012.161.

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4

CANTERA, A., and M. DE VAAN. "The colophon of Avestan manuscripts Pt4 and Mf4." Studia Iranica 34, no. 1 (June 10, 2005): 31–42. http://dx.doi.org/10.2143/si.34.1.583513.

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5

Gholami, Saloumeh. "Remnants of Zoroastrian Dari in the Colophons and Sālmargs of Iranian Avestan Manuscripts." Iranian Studies 51, no. 2 (October 12, 2017): 195–211. http://dx.doi.org/10.1080/00210862.2017.1378070.

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6

Gholami, Saloumeh, and Mehraban Pouladi. "Colophons and Marginal Notes of the Avestan Manuscripts of the Pouladi’s Collection in Yazd." Iranian Studies 52, no. 1-2 (March 4, 2019): 3–59. http://dx.doi.org/10.1080/00210862.2019.1605286.

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7

Cantera, Alberto. "Fire, the Greatest God (ātarš … mazišta yazata)." Indo-Iranian Journal 62, no. 1 (March 20, 2019): 19–61. http://dx.doi.org/10.1163/15728536-06201004.

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Abstract The lack of evidence for the existence of fire temples in ancient Iran has been used as an argument for the absence of the concept of the “eternal fire” in the Avestan texts. However, a new analysis of the final section of the Long Liturgy shows that the fire was usually removed from the sacrificial area before the recitation of Yasna 62.7 and transported back to the “house of men” from which it had been taken. As such, the Long Liturgy partly appears as a functional equivalent of the bōy dādan ceremonies performed for the feeding of the fire at the fire temples in later times. This new reading of the final section of the liturgy is the result of a re-evaluation of the manuscripts, highlighting the shortcomings of previous editions of the Long Liturgy. Furthermore, the new interpretation approaches the Long Liturgy from a non Yasna-centric perspective, taking into account the Yasna as well as the Visperad (and other variants).

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8

Cantera, Alberto, and Jaime Martínez-Porro. "Sasanian Rituals and their Continuity in the Avestan Liturgical Manuscripts: the Double Āb-Zōhr of the Dō-Hōmāst." Sasanian Studies: Late Antique Iranian World. Sasanidische Studien: Spätantike iranische Welt 1 (2022): 29–40. http://dx.doi.org/10.13173/sst.1.029.

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9

Doroodi, Mojtaba, and Farrokh Hajiani. "A Clarification of the Terms Dakhma and Astodān on the Basis of Literary Records and Archeological Research in Fars Province." Journal of Persianate Studies 14, no. 1-2 (August 10, 2022): 31–56. http://dx.doi.org/10.1163/18747167-bja10022.

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Abstract The terms dakhma (open-air tomb) and astodān (ossuary) are often used interchangeably despite the fact that they refer to two distinct structures with different meanings in pre-Islamic Iranian burial practices. The present study explores the differences between the two structures, along with burial-related terms used by ancient Persians, by examining ancient and medieval Iranian manuscripts and by conducting a field study of surviving artifacts from ancient times. The results show that dakhma (or dakhmagāh) was a general term referring to the entire burial site and its constituent elements—as opposed to the specific astodān. Both of these structures should be differentiated from small hollowed ledges on the edges or surfaces of mountains, which were engraved as late as the early Islamic period (seventh to ninth centuries), even though the terms dakhma and astodān appear in their inscriptions. Although the latter have led some scholars to conflate the terms, the present study finds that these small stone structures and hollows are neither dakhma nor astodān, but rather served as a symbolic memorial to the departed. Furthermore, other burial-related structures in the environs of the dakhma, including mortar-shaped hollowed stones (sang-ābs) and cascade-like stone grooves (called sor-sor-e hāy-e sangi), which have received scant attention, can be traced back to Zoroastrian rituals in Avestan texts and point to the presence of a dakhma. Finally, the present field study, which explored ancient burial sites in the Marvdasht plain in Fars Province, includes unique information and details that are presented here for the first time.

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10

Jügel, Thomas. "Repetition analysis function (ReAF) I." Indogermanische Forschungen 120, no. 1 (October 16, 2015): 177–208. http://dx.doi.org/10.1515/if-2015-0010.

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Abstract Repetitions are relevant for several aspects of historical philology. With regard to Avestan, they may allow for the identification of ceremonial frames or opening and closing sections revealing the compositional structure of a ceremony. In case of manuscript comparison, the question arises whether a variant appears only once or in all of its repetitive passages. Furthermore, by analysing the compositional structure we may be able to detect ceremonial structures different to the practice of today. A secondary aspect relates to the interpretation of the grammaticality of Young Avestan passages. The repetition analysis provides evidence that passages which are hitherto considered ill-formed actually follow the rules of Avestan grammar. The scope of this study is to investigate computational means for detecting repetitive sequences. It represents a case study of the manuscript J2 by means of tools that were set up in the LOEWE priority programme Digital Humanities at the Goethe University Frankfurt am Main: a digital lexicon, a letter discrimination matrix for Avestan, and the programme Repetition Analysis Function. The article ReAF I offers some basic observations on repetitive sequences in the manuscript J2 and lays the foundation for ReAF II (Jügel forthc.), where the results of the repetition analyses will be used to discuss the compositional structure of the Yasna.

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Books on the topic "Avestan Manuscripts"

1

M, Jamaspasa Kaikhusroo, ed. The Avesta codex F 1: (Niyāyišns and Yašts). Wiesbaden: Harrassowitz, 1991.

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2

Études de Linguistique Iranienne Im Memoriam Xavier Tremblay. Peeters Publishers & Booksellers, 2016.

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Book chapters on the topic "Avestan Manuscripts"

1

Cantera, Alberto. "The Problems of the Transmission of the Avestan Texts and the Tools for Avestan Text Criticism (TATEC)." In Analysis of Ancient and Medieval Texts and Manuscripts: Digital Approaches, 95–116. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.lectio-eb.5.102566.

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2

"The Avestan manuscripts." In The Avestan Vowels, 16–27. BRILL, 2003. http://dx.doi.org/10.1163/9789004485150_005.

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3

Martínez-Porro, Jaime. "THE ORTHOGRAPHY OF THE AVESTAN DIPHTHONGS aē AND aō IN THE MANUSCRIPTS OF THE LONG LITURGY." In Etudes de linguistique iranienne in memoriam Xavier Tremblay, 205–20. Peeters Publishers, 2021. http://dx.doi.org/10.2307/j.ctv1q26vmf.11.

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4

Moein, Hamid. "Some remarks about the Zoroastrian ceremony of cutting a new kusti according to two Persian Rivāyat manuscripts and two of the oldest Avestan manuscripts." In Aux sources des liturgies indo-iraniennes, 357–64. Presses universitaires de Liège, 2020. http://dx.doi.org/10.4000/books.pulg.18556.

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5

Peschl, Benedikt. "On the Marginal Headings Accompanying the Old Avesta in the Exegetical Manuscripts of the Yasna." In The First Three Hymns of the Ahunauuaitī Gāθā, 466–74. BRILL, 2022. http://dx.doi.org/10.1163/9789004535312_024.

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