Estudios Iranios y Turanios

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1 Estudios Iranios y Turanios Número 1 Año 2014 Edita SOCIEDAD DE ESTUDIOS IRANIOS Y TURANIOS (SEIT) Girona

2 Estudios Iranios y Turanios Director: Alberto Cantera Secretarios: José Cutillas Ferrer Juanjo Ferrer Losilla Comité de redacción: Agustí Alemany Vilamajó Alberto Cantera José Cutillas Ferrer Juanjo Ferrer Losilla Jaime Martínez Porro Éric Pirart Depósito Legal: S ISSN: Imprimida por: Printcolor Ctra. de Mollet a Sabadell Km. 4,3 Pol. Ind. Can Vinyals, Nave Santa Perpètua de Mogoda (Barcelona) Queda prohibida la reproducción total o parcial de los contenidos de este Boletín sin permiso expreso de la Sociedad de Estudios Iranios y Turanios Envío de originales a: Alberto Cantera, Facultad de Filología, Pza. Anaya s/n, Salamanca (España). Correo-e: acantera@usal.es José Cutillas, Dpto. de Filologías Integradas, Campus de Sant Vicent del Raspeig, Alacant (España). Correo-e:jose.cutillas@ua.es Juanjo Ferrer, Facultad de Filología, Pza. Anaya s/n, Salamanca (España). Correo-e: jjferrer@usal.es

3 Índice de contenidos David B. BUYANER On a Pahlavi Metonymic Figure and its Indo-European Roots... 7 Alberto CANTERA Repetitions of the Ahuna Vairiia and animal sacrifice in the Zoroastrian long liturgy Juanjo FERRER Brief note on the abbreviation marker K in the Avestan manuscripts 31 Fateme JAHANPOUR A new Wīdēwdād Manuscript of Marzabān Family Collection Götz KÖNIG Die Pahlavi-Literatur des 9./10. Jh. und ihre frühe Kodex- Überlieferung (II). Die Pahlavi-Kodices der Bundār Šāhmardān- Familie Jaime MARTÍNEZ-PORRO Los manuscritos avésticos de la ceremonia Visperad Éric PIRART La plegaria en el sacrificio mazdeo zoroástrico Kianoosh REZANIA Immanenz und Transzendenz im Zoroastrismus: Absenz, Nachbarkonzepte und Entstehung

4 A new Wīdēwdād Manuscript of Marzabān Family Collection 1 Fateme Jahanpour Mashhad, Iran ABSTRACT: In this paper it is introduced a manuscript of Wīdēwdād recently found in Mashhad. It has been written by two scribes during five months. The scribe of the first part is Šāhmardān, the son of Bahram, the son of Marzabān, the son of Frēdōn. It has been completed in the day Gōš of the month Amurdād in the year 1025 YE from a manuscript of his father (Bahram) and his uncle Frēdōn. The scribe of the second part of the book is Frēdōn, the son of Gōbedšāh, the son of Rustam, the son of Frēdōn, the son of Gōbedšāh. He finished the book in day Ādur of month Ādur in the year 1025 YE. KEYWORDS: Avestan manuscripts, Widēwdād ceremony. In Hosseini s private library, in Mashhad, there is a manuscript of Wīdēwdād, written in 1025 YD. It includes the complete ceremony of Wīdēwdād with ritual instructions (nērangs). Its dimensions are 38 x 28 cm and has a binding in black goat leather with no decoration. It is a bit worn out. The manuscript consists of 276 folios of burnished toned paper. Some leaves are deteriorated. In fact, some parts are torn out and mended with paper of another colour. Some stains of moist or oil are also found. Numbering in Persian letters at the upper left side of the left pages in black ink and, seldom, in red ink (e.g., pages: 5, 29, 40, etc.). Catchwords are missing but in folios and Most of the pages have 21 lines well justified in the margins and some folios run up to 22.5 cm. top and bottom margins, 3 cm. on the right and 4.5 cm. on the left. The Avestan text is written in black ink. The words are separated by a black dot and separations between sentences are marked either with one or three black dots, sometimes decorated with red and black dots in the form of a circle or a simple flower. The manuscript is not illuminated; only in one or two places there are simple drawings of a bird in red and black (e.g., folio 165, at the beginning of Y45; folio 207, at the beginning of V17). Red ink is used for the ritual instructions (nērang) and the incipit. The incipit is the usual one in the Iranian liturgical manuscripts. There are three colophons in Pahlavi: one before V9 and two at the end of the book. 1 My special thanks go to Dr. Farsi because of help and support I received from her in translating this text into English. It is also my pleasure to thank Miss. Mina Hosseini for allowing me the study of her manuscript in this research, and also Dr. Alberto Cantera for his constant support. 35

5 Estudios Iranios y Turanios In addition, there are also some short texts in Persian, giving valuable information about deceased persons and the date of their death dates. Furthermore, various notes, prayers and poems can be found. They are not only thematically attractive, but they also display the linguistic transformation of Persian in Zoroastrian society. Since some of these poems are written with pen and pencil, they are supposed to be written by a younger writer. This manuscript is a Sāde Wīdēwdād or a liturgical Wīdēwdād (for the typology of the Avestan manuscripts, s. Cantera 2011). According to the incipit and the two colophons, the volume is entitled: abastāg yašt ī wisperad ī ǰuddēwdād abāg nērang rāstag yazišnīh Avestan Yasht of the Wisperad with Juddēwdād, with nērang, Raste Yazišni (folios 3, 142, 267). Other manuscripts fall under this same category, like ms (N of the Tehran University Library), ms (the Wīdēwdād of Astan-e Qods, N ), ms (the Wīdēwdād of Malek Library, N. 6459) and ms (the Wīdēwdād of Ravanyan). The colophons provide information about the author and the probable date of writting. Unlike the other manuscripts of Wīdēwdād that have two colophons; one at the end of the first half (before V9) and another at the end of the volume, this manuscript has a third one on the last page. This additional colophon gives us key information. According to the first colophon, the writer of this part is Šāhmardān son of Bahram son of Marzbān son of Frēdōn son of Bahram son of Rostam son of Bondār son of Šāhmardān son of Dēnyār. He belongs to the Marzbān family, which according to Zoroastrian sources is one of the most famous families of the clergymen in Kerman during the Safavid Age (Unvala 1922, vol. 2, p. 203). Marzbān, son of Frēdōn, Šāhmardān s grandfather, was himself a skilful writer who wrote the TD manuscript in Kerman in 946 Yazdgirdi (Boroumand-Amin , p. 356). Marzbān s sons, Anoširwān and Frēdōn, who are the scribe s uncles, were both renowned clergymen who contributed greatly to the production of religious manuscripts. Anoširwān, a talented poet, has transcribed many religious narratives such as the story of Jamšid and Jahanša in Herat (Unvala 1922, vol. 2, p ), Ardāvirāfnāmag (Unvala 1922, vol. 2, p ), the story of Tahmuras and Ahriman (Amuzgar 1386, p ). Frēdōn has also put down different manuscripts like TD2 and one Wisperad (N M, ADA ms. 2005) and one Wīdēwdād (N , ADA ms. 4000) of the Tehrān University. Šāhmardān s father, Bahram, is also the writer of various manuscripts like the Wīdēwdād of the Astān-e Qods (N , ADA ms. 4030), and another manuscript hosted in the Astān-e Qods that contains the Frawardīn Yašt, a Yasn ī Rapihwin and a Wisperad (N. 3973; ADA ms ). He had two sons, the older was Šāhmardān and the younger, Marzbān (Unvala 1922: vol.2, p.153). Šāhmardān, the writer of the Hosseini Wīdēwdād, and his brother were both clergymen of their time. In the first colophon, Šāhmardān writes that he has used his father s and uncle s manuscripts. In his own words, he has copied Bahram s manuscript 36

6 Fateme Jahanpour, A new Wīdēwdād Manuscript from the beginning up to the sixth fragard, and from the sixth fragard on, Frēdōn s manuscript (f. 143). Like his father and uncles, Šāhmardān was a talented calligrapher and writer who has written this manuscript quite neatly. Šāhmardān s style resembles his father s, Bahram, as well in Avestan as in Pahlavi. Completion s date of Hosseini s Wīdēwdād is Gōš rōz of Amurdād 1025 YE (f. 143). Therefore, this manuscript has been written down during Šāh Abbas II ( A.D.), that is, about 1065 AH, 1656 CE. The second colophon at the end of the manuscript (f. 267, after Y72 and the Nērang ī Āb and Pādyāb Yaštan) is written in Pahlavi. The writer of this colophon introduces himself as Gōbedšāh son of Rostam son of Frēdōn son of Gōbedšāh son of Rostam son of Bondār. It is noteworthy to mention that exactly in the introductory part of the scribe s name in line 7, right after the word dēn the text is illegible since the page is damaged and later repaired by patching a sheet of paper above the text. In the following line we read the name of Gōbedšāh. We expect dēn bandag after man before the name of the scribe. However, the question is whether after the term dēn bandag at the end of this line there has been any other name preceding Gōbedšāh in the 8 th line. If there had been no other word after dēn bandag, then the writer of the second part of the manuscript is Gōbedšāh Rostom Frēdōn, a member of the Bundār Šāhmardān Dēnyār family, like Marzbān Frēdōn and his son Wahrom Marzbān, the writer of the first colophon. Rostam, Dēnyār s great great grandchild, had two sons named Bahram and Gōbedšāh. It could be suggested that the missing author s name is Frēdōn son of Gōbedšāh son of Rostam son of Frēdōn son of Gōbedšāh son of Rostam son of Bondār son of Šāhmardān son of Dēnyār, the same copyist that has written the Wīdēwdād manuscript of Ravanyan (Mazdapour, 1388, p. 246; ADA ms. 4040). This hypothesis is supported by the 3 rd colophon which has been written by a different hand at the back of the last sheet of the manuscript: This manuscript has been written by me, servant of the faith (din bande) Jāmāsp son of Hākim son of Ardešīr copied from Frēdōn s manuscript. Frēdōn Gōbedšāh is, in fact, a likely contemporary of Šāhmardān son of Bahram, the writer of the first part of the manuscript. The date of completion of the last part of the manuscript, based on the second colophon, is day Ādur of month Ādur 1025 YE. The gap between the first and the second part is just 5 months. On folio 267v, the last one, after inscribing the date of the deaths of some of the Behdinān from 1061 to 1078 YE in Persian, there comes a 3 rd colophon. The writer introduces himself as Jāmāsp son of Hākim son of Ardešīr, and declares that this manuscript is the copy of Frēdōn s manuscript, the son of Gōbedšāh son of Rostam son of Frēdōn son of Rostam. The full name of the writer of the 3 rd colophon is Jāmāsp son of Hākim son of Ardešīr son of Anoširvān son of Zaratušt son of Jāmāsp son of Šāpur son of Baxtafarin son of Šahriyār. He is the same writer who has written the Persian 37

7 Estudios Iranios y Turanios Rivāyat of 1091 YE (1722 AD) in response to the demands of India s Behdinān. He himself went to India to visit them, especially Mubed Rostamjiv son of Mubed Mankjiv (Unvala 1940, p ; Šāhmardān 1363, p ). Jāmāsp Hākim, nicknamed as Jāmāsp Velayati, taught some of clergymen such Dastur Frēdōn son of Dastur Kāmdin, Dastur Jāmāsp and Dastur Dārāb Hirbed Kumana Dārā, in his trip to India. The consequence of these teachings becomes clear when it is known that Dārāb Hirbed is the same man who taught Avestan to Anquétil-Duperron (Šāhmardān 1363, p ; Mazdapour 1382, p ). The family of Jāmāsp Hākim is one of those renowned families of reputed clergymen who lived in Yazd. Besides performing their religious duties, this family was prolific writing religious manuscripts (Unvala 1940, p. 372, 382, 388). On the basis of the lifetime of Jāmāsp son of Hākim and also of the dates of the death of those Behdinān mentioned above, one can reckon the date of this colophon which can be traced back to the final years of the Safavid Age and the Afghan invasion of Iran. Bibliography: Amuzgar, Zhale (1386). Zoroastrian Literature in Persian, in Language, culture and Mythology, Tehran, Moien, p Boroumand-Amin, Bahram ( ). The Scribes in the Marzban Family of Pahlavi and Avestan MSS, in Nameh-ye Baharestan, Vol , N. 1-2, p Cantera, Alberto (2011). "Breve tipología e historia de los manuscritos avésticos de la liturgia larga", in Aula Orientalis, 29, p Mazdapour, Katayoun (1382). Zoroastrians, Tehran, Cultural Research Bureau. Mazdapour, Katayoun (1388). Vendidad of the Priest, Ravanyan (date 1632 A.D), Nameh-ye Baharestan, Vol. 10, N. 15, p Šāhmardān, Rashid (1363), The History of Zoroastrian Sages, Tehran, Farvahar. 38

8 Fateme Jahanpour, A new Wīdēwdād Manuscript Fig.1: First folio of the manuscript Fig.2: Picture of the Yazišn gāh 39

9 Estudios Iranios y Turanios Fig.3: The first colophon 40

10 Fateme Jahanpour, A new Wīdēwdād Manuscript Fig.4: The second colophon Fig.5: The third colophon 41

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