1129:
635:
32:
294:-Zand"), and manuscripts for liturgical use ("clean"). In western scholarship, the former class of manuscripts was misunderstood to be the proper name of the texts, hence the misnomer "Zend-Avesta" for the Avesta. In priestly use, however, "Zand-i-Avesta" or "Avesta-o-Zand" merely identified manuscripts that are not suitable for ritual use since they are not "clean" (
225:. These glosses and commentaries were not intended for use as theological texts by themselves but for religious instruction of the (by then) non-Avestan-speaking public. In contrast, the Avestan language texts remained sacrosanct and continued to be recited in the Avestan language, which was considered a
248:
of
Avestan texts, also of Avestan texts which have since been lost. Through comparison of selections from lost texts and from surviving texts, it has been possible to distinguish between the translations of Avestan works and the commentaries on them, and thus to some degree reconstruct the content of
174:
glosses and commentaries exist in several languages, including in the
Avestan language itself. These Avestan language exegeses sometimes accompany the original text being commented upon, but are more often elsewhere in the canon. An example of exegesis in the Avestan language itself includes
240:
coexist. The priestly scholars first translated the
Avestan as literally as possible. In a second step, the priests then translated the Avestan idiomatically. In the final step, the idiomatic translation was complemented with explanations and commentaries, often of significant length, and
289:
The incorrect treatment of "Zend" and "Avesta" as synonyms and the mistaken use of "Zend-Avesta" as the name of
Zoroastrian scripture. This mistake derives from a misunderstanding of the distinctions made by priests between manuscripts for scholastic use
217:, which in some manuscripts appear alongside (or interleaved with) the text being glossed. The practice of including non-Avestan commentaries alongside the Avestan texts led to two different misinterpretations in western scholarship of the term
741:
285:
The priests' practice of including commentaries alongside the text being commented upon led to two different misunderstandings in 18th/19th century western scholarship:
460:
269:, "Selections (from the Zand)", by the 9th century priest Zadspram, is a key text for understanding Sassanid-era Zoroastrian orthodoxy. The
351:(Copenhagen, 1852–54), by the early/mid 19th century, the confusion became too universal in Western scholarship to be easily reversed, and
677:
42:
453:
1095:
306:
19:
This article is about exegetical glosses, paraphrases, commentaries and translations of the Avesta. For other uses, see
428:
263:") as its subtitle and is crucial to the understanding of Zoroastrian cosmogony and eschatology. Another text, the
100:
446:
313:
was the name of the language of the more ancient writings. Similarly, in his third discourse, published in 1798,
233:
can be subdivided into two subgroups, those of the surviving
Avestan texts, and those of the lost Avestan texts.
72:
57:
1116:
79:
1111:
1058:
670:
181:
19–21, which is a set of three
Younger Avestan commentaries on the three Gathic Avestan 'high prayers' of
1048:
314:
1153:
1090:
86:
1053:
190:
1085:
236:
A consistent exegetical procedure is evident in manuscripts in which the original
Avestan and its
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68:
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20:
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8:
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424:
1032:
836:
826:
609:
558:
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332:
317:
recalls a conversation with a Hindu priest who told him that the script was called
153:
93:
639:
418:
226:
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925:
874:
816:
686:
619:
526:
486:
355:, although a misnomer, continued to be fashionable well into the 20th century.
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137:
53:
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273:, a 9th or 10th century text, includes extensive summaries and quotations of
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879:
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is the only one to survive fully, and is for this reason regarded as 'the'
16:
Zoroastrian exegetical glosses, paraphrases, commentaries and translations
1007:
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700:
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438:
336:
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910:
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Several important works in Middle
Persian contain selections from the
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325:. This mistake resulted from a misunderstanding of the term
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glosses, paraphrases, commentaries and translations of the
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343:(Bombay, 1821), may have contributed to the confusion.
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occasionally with different authorities being cited.
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189:also appears to have once existed in a variety of
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249:some of the lost texts. Among those texts is the
168:, meaning "interpretation", or "as understood").
1145:
193:, but of these Middle Iranian commentaries, the
420:Textual Sources for the Study of Zoroastrianism
305:as the name of a language or script. In 1759,
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454:
58:introducing citations to additional sources
739:
678:
664:
468:
461:
447:
335:for writing certain Middle Persian texts.
331:, which actually denotes the use of the
221:; these misunderstandings are described
48:Relevant discussion may be found on the
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659:
442:
416:
400:
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222:
133:
25:
280:
13:
685:
347:Propagated by N. L. Westergaard's
207:With the notable exception of the
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41:relies largely or entirely on a
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309:reported having been told that
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1:
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10:
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298:) of non-Avestan elements.
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525:
477:
827:101 Names of Ahura Mazda
191:Middle Iranian languages
152:is a contraction of the
1013:Three Persian religions
1117:Fire temples in India
785:Scripture and worship
584:Shikand-gumanig Vizar
259:("Knowledge from the
229:. The Middle Persian
21:Zend (disambiguation)
1112:Fire temples in Iran
899:Accounts and legends
417:Boyce, Mary (1984),
301:The mistaken use of
54:improve this article
986:History and culture
832:Udvada Atash Behram
640:Religion portal
321:, and the language
148:'s texts. The term
140:technical term for
916:Book of Arda Viraf
850:Cypress of Kashmar
579:Dana-i Menog Khrat
574:Frahang-i Oim-evak
569:Frahang-i Pahlavig
539:Book of Arda Viraf
1154:Zoroastrian texts
1141:
1140:
653:
652:
423:, Manchester UP,
339:'s seminal work,
315:Sir William Jones
307:Anquetil-Duperron
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1096:in United States
837:Adur Burzen-Mihr
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610:Dasatir-i-Asmani
559:Letter of Tansar
549:Dadestan-i Denig
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333:Avestan alphabet
281:Misunderstanding
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154:Avestan language
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926:Story of Sanjan
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52:. Please help
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110:December 2018
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71: –
70:
66:
65:Find sources:
59:
55:
51:
45:
44:
43:single source
39:This article
37:
33:
28:
27:
22:
1132:
936:Frashokereti
890:Atash Behram
880:The Revayats
841:Adur Farnbag
822:Fire Temples
812:Yenghe hatam
807:Ahuna Vairya
776:Angra Mainyu
615:The Rivayats
605:Jamasp Namag
419:
403:, p. 4.
371:
352:
348:
346:
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326:
322:
318:
310:
302:
295:
291:
284:
274:
264:
260:
256:
255:, which has
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237:
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230:
218:
214:
208:
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201:
197:
186:
182:
176:
171:
170:
166:𐬰𐬀𐬌𐬥𐬙𐬌
157:
149:
125:
121:
120:
107:
97:
90:
83:
76:
64:
40:
1091:in Pakistan
1049:Persecution
1008:Khurramites
721:Persia/Iran
706:Zarathustra
701:Ahura Mazda
470:Zoroastrian
410:Works cited
353:Zend-Avesta
337:Rasmus Rask
257:Zand-Agahih
138:Zoroastrian
1054:in Armenia
946:Hamistagan
802:Ashem Vohu
716:Vohu Manah
544:Bundahishn
472:literature
401:Boyce 1984
376:Boyce 1984
359:References
266:Wizidagiha
252:Bundahishn
142:exegetical
80:newspapers
1042:Adherents
1023:Festivals
1003:Mazdakism
998:Zurvanism
911:Bundahišn
726:Faravahar
364:Citations
290:("Avesta-
50:talk page
1148:Category
1134:Category
1064:in India
1028:Marriage
1018:Calendar
941:Xrafstar
865:Visperad
860:Vendidad
645:Category
512:Chihrdad
502:Vendidad
497:Visperad
1086:in Iraq
1081:in Iran
972:Kashmar
906:Dēnkard
885:Ab-Zohr
761:Yazatas
731:Avestan
600:Sad-dar
564:Denkard
531:Pahlavi
479:Avestan
277:texts.
271:Denkard
136:) is a
94:scholar
1074:Parsis
1033:Burial
993:Parsis
960:Cities
951:Duzakh
870:Yashts
797:Gathas
792:Avesta
771:Daevas
766:Ahuras
507:Gathas
427:
328:pazend
323:Avesta
210:Yashts
146:Avesta
134:𐭦𐭭𐭣
96:
89:
82:
75:
69:"Zend"
67:
1105:Lists
1069:Irani
967:Balkh
855:Yasna
593:Other
517:Yasht
492:Yasna
223:below
183:Yasna
178:Yasna
160:zanti
156:word
101:JSTOR
87:books
977:Yazd
711:Asha
425:ISBN
319:Zend
311:Zend
303:Zend
296:sade
292:with
275:zand
261:Zand
246:zand
238:zand
231:zand
219:zand
215:zand
202:zand
198:zand
187:Zand
185:27.
172:Zand
150:zand
126:Zand
122:Zend
73:news
124:or
56:by
1150::
383:^
204:.
132::
679:e
672:t
665:v
529:/
462:e
455:t
448:v
434:.
164:(
128:(
112:)
108:(
98:·
91:·
84:·
77:·
60:.
46:.
23:.
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