The colophon of Avestan manuscripts Pt4 and Mf4

Glera, Alberto Cantera; Vaan, Michiel de

doi:10.2143/si.34.1.583513

Cited by 5 publications

(22 citation statements)

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“…The only complete edition of the entire Introduction currently available is Mazdapour (1375/1996: 73–83), who transcribes the Pahlavi text based on the edition of Dhabhar and translates it into New Persian. Cantera and de Vaan (2005: 31–42) edit the colophon texts using the manuscripts Pt4 and Mf4 and translate them into English.…”

Section: Text Of the Colophons In Pt4 And The Variant Readings In Mf4...mentioning

confidence: 99%

“…Tavadia (1944: 332) was the first to posit two colophons in his diagram. More recently, Cantera and de Vaan (2005: 37), who also recognize two colophons, have convincingly argued that the second colophon belongs to a different scribe.…”

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

“…As a result, following Cantera and de Vaan (2005: 37), I regard the second colophon (and the Introduction) to be a work of Māhwindād Narmāhān, the scribe of the second colophon, while the first one belongs to Hōšang. I should also add that it is certain from Māhwindād's other (long) colophon in the manuscript B of the Dēnkard, that he lived in the early eleventh century ce , 71 a date that agrees with Tavadia's approximate dating of the Introduction.…”

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

“…By contrast, Tavadia (1944: 325) and Mazdapour (1375/1996: 81) take Rōstahm Dād-Ohrmazd as the producer of the first Pahlavi Yasna manuscript. Cantera and de Vaan (2005: 36–7) suggest that the first Pahlavi Yasna was a production of Māhayār Farroxzād. It should also be noted that the studies of Tavadia and Mazdapour have regrettably not been taken into consideration in the analysis of Cantera and de Vaan.…”

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

“…Slightly different and with the addition of “(son) of” before Rōstahm son of Dād-Ohrmazd, Cantera and de Vaan (2005: 36) also suggest that Rōstahm was the grandfather of Māhpanāh Āzādmard: “(4) … Māhpanāh, son of Āzādmard,(5) protector of the region of Kāzerōnlike a good (6–7) heir (? ),without doubt about religion and souland with honest desire for the good gods(son of) Rōstahm, son of Dād-Ohrmazd, (8–9) Nōgdraxtfrom the blessed land of Spāhān, from the town of Waržuk (?)…”

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

See 4 more Smart Citations

Zoroastrian ritual and exegetical traditions: the case of the Iranian Pahlavi Yasna

Khanizadeh

2021

Bull. Sch. Orient. Afr. stud.

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The 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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Section: Text Of the Colophons In Pt4 And The Variant Readings In Mf4...mentioning

confidence: 99%

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

Section: Interpretations Of the Colophonsmentioning

confidence: 99%

See 3 more Smart Citations

Zoroastrian ritual and exegetical traditions: the case of the Iranian Pahlavi Yasna

Khanizadeh

2021

Bull. Sch. Orient. Afr. stud.

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Zoroastrian, Scriptures

Skjærvø¹,

Sheffield²

2018

Islam, Judaism, and Zoroastrianism

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Remnants of Zoroastrian Dari in the Colophons and Sālmargs of Iranian Avestan Manuscripts

Gholami

2018

Iranian stud.

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Zoroastrian Dari, also known as Behdini or Gavruni, is an endangered Iranian language spoken by the Zoroastrian minority who mostly live in Yazd and the surrounding areas as well as in Kerman and Tehran. Zoroastrian Dari is a unique Iranian language on account of its historical background and large number of subdialects. This language is only a spoken language and not a written one, but it seems that remnants of this language are attested in the Avestan manuscripts, particularly in the colophons. This paper provides a study of the existence of Zoroastrian Dari in the personal names in the colophons and Sālmargs of the Avestan manuscripts.

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The colophon of Avestan manuscripts Pt4 and Mf4

Cited by 5 publications

References 0 publications

Zoroastrian ritual and exegetical traditions: the case of the Iranian Pahlavi Yasna

Zoroastrian ritual and exegetical traditions: the case of the Iranian Pahlavi Yasna

Zoroastrian, Scriptures

Remnants of Zoroastrian Dari in the Colophons and Sālmargs of Iranian Avestan Manuscripts

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