Zoroastrian literature

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Zoroastrian literature is the corpus of literary texts produced within the religious tradition of Zoroastrianism. These texts span the languages of Avestan, named after the famous Zoroastrian work known as the Avesta, and Middle Persian (Pahlavi), which includes a range of Middle Persian literature.

Contents

Avesta

The Avesta is the oldest extant primary source of Zoroastrian literature, although the term "Avesta" designates not one text but a group of texts written in the Old Iranian language called Avestan, attested from the 2nd to 1st millennia BC. The types of manuscripts preserve Avestan texts, the oldest of which dates to the 13th century AD: those liturgical manuscripts which combine passages from various Avestan texts alongside ritual instructions in various languages such as Pahlavi, and those which simply present the text alongside a Pahlavi translation/commentary, an example of the latter being the Zend. [1] The former category can be further subdivided into long and short liturgies.

The following list of manuscripts is taken from Andrés-Toledo 2015. [2]

Liturgical manuscripts

Long liturgies

Short liturgies

Manuscripts companied by translations

Middle Persian

Most Sassanid (224–651 AD) and post-Sassanid Zoroastrian literature was composed in Middle Persian. These texts span four alphabets: Inscriptional Middle Persian, Book Pahlavi, Avestan (Pāzand texts), and New Persian. Literary activity in Zoroastrian Middle Persian can be divided into three phases: a Sasanian Middle Persian (3rd to 7th centuries AD), Classical Middle Persian (8th to 10th centuries), and Late MIddle Persian and Neo-Pahlavi (11th to 19th centuries). [3]

The following list of texts is taken from Andrés-Toledo 2015. [4]

Sasanian Middle Persian

Classical Middle Persian

Late Middle Persian

Neo-Pahlavi

New Persian

New Persian was adopted relatively late for one or more of several possible reasons, including religious and/or conservative attachment to the use of the earlier Pahlavi, a desire to maintain distance from languages primarily or newly expressed in the Islamic world, and potential distance from the main locales where New Persian was being used. The earliest Zoroastrian work in this language come from the 13th century, after the Mongol conquest of Iran. [5]

The first surviving text of this nature is the Zarātoštnāma ("Book of Zarathustra"), also known as the Mawlūd-e Zartošt ("Birth of Zarathustra"), written by Kaykāvūs ibn Kaykhosrow, although later attributed to the poet Zartošt b. Bahrām Paždū, himself the author of numerous works including the Čangranaghāčanāma. Later, the works of Zartošt ibn Bahrām Paždū would be also be written in this language. As the primary Zoroastrian language (though largely confined to the religious elite) for over seven centuries, a sizable corpus of Zoroastrian texts came to be composed in this language. [6] An example of a late hagiography is the Māhyārnāma ("Book of Māhyār"). [7] There is a genre of texts known as the Ṣaddar or 'One Hundred Gates/Subjects', four extant works exist and each engages in a discourse covering one hundred subjects related to Zoroastrianism. The oldest are the Ṣaddar Nas̱r (which deals with sin and religious ritual) and the Ṣaddar Bondaheš (which deals with eschatology, cosmography, and ritual). Later, the Ṣaddar Naẓm (written in 1495 by Mardšāh ibn Malekšāh) expanded on the Ṣaddar Nas̱r but also diverges by substituting topics related to two festivals. In 1700, it was translated by Thomas Hyde, making it among the earliest Zoroastrian texts known to Western scholars. [7] Texts were also written into other genres including religious miscellanies, Persian revāyats, scientific and astrological texts, Zoroastrian-Muslim apologetic texts, stories of migrations to India, didactic and ethical works, devotional works, the Āẕar Kayvān, and additional works from the 18th century forwards especially in light of the introduction of printing to the regions where Zoroastrianism was present. [8]

Gujarati

Evidence of literary activity among Zoroastrians in India, in the Gujarati language, dates back to the 14th century at the earliest, although vernacular Zoroastrian texts in this language only begin to appear in the 17th and 18th centuries. The Persian centers of Zoroastrian literati had a profound impact on the Gujarati tradition of Zoroastrian writing. In the 19th century, the Parsis (Zoroastrian community of the Indian subcontinent) began to use Gujarati as their primary language of writing; the Parsis adopted the use of printing early on and so quickly came to begin publishing books, pamphlets, newspapers, and journals. The most important work for understanding the Parsi community is the Pārsi Prakāś ("Parsi Luster"). [9]

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<span class="mw-page-title-main">Avestan</span> Eastern Iranian language used in Zoroastrian scripture

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Middle Persian literature is the corpus of written works composed in Middle Persian, that is, the Middle Iranian dialect of Persia proper, the region in the south-western corner of the Iranian plateau. Middle Persian was the prestige dialect during the era of Sasanian dynasty. It is the largest source of Zoroastrian literature.

<span class="mw-page-title-main">Mehregan</span> Zoroastrian and Iranian festival

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Āzar Kayvān was the Zoroastrian high priest of Istakhr and a gnostic philosopher, who was a native of Fars, Iran and later emigrated to Patna in the Mughal Empire during the reign of Emperor Akbar. A member of the Sepāsīān community, he became the founder of a Zoroastrian school of ishraqiyyun or Illuminationists, which exhibited features of Sufi Muslim influence. This school became known as the kis-e Abadi "Abadi sect".

Zartosht Bahram e Pazhdo, was a significant Persian Zoroastrian poet and the son of Bahram-e-Pazhdo. He was born in the early or mid 13th century. He is the eponymous author of the Zarātoštnāma, although the work may have been written earlier by a figure named Kaykāvūs ibn Kaykhosrow.

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Zaratosht-nama or Cangranghaca-nama is a religious epic poem in Persian language composed in 13th century CE. The poem is about the life of Zoroaster, the founder of Zoroastianism. The author of the poem is Kay Kavus pur-i Khosrow. The poem is erroneously attributed to Zartosht Bahram-e Pazhdo who is actually the copier of the first surviving manuscript of the work. The poem contains 600 distichs and is composed in the same meter as Shahnameh of Ferdowsi. The work is based on the oral narratives of Zoroastrians and has a lot of similarities with Middle Persian literature such as the Denkard. Arabic loanwords are not common in the work. It also contains some rare Pahlavi words.

<i>Rivayats</i>

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<span class="mw-page-title-main">Xwedodah</span> Historical Zoroastrian consanguinious marriage

Xwedodah is a spiritually-influenced style of consanguine marriage assumed to have been historically practiced in Zoroastrianism before the Muslim conquest of Persia. Such marriages are recorded as having been inspired by Zoroastrian cosmogony and considered pious. It was a high act of worship in Zoroastrianism, and there were punishments for not performing it. This form of direct familial incest marriage allowed Zoroastrians to marry their sisters, daughters, granddaughters, and their own mothers to take as wives. Xwedodah was widely practiced by royalty and nobility, and possibly clergy, but it is not known if it was commonly practiced by families in other classes. In modern Zoroastrianism it is near non-existent, having been noted to have disappeared as an extant practice by the 11th century AD.

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References

Citations

  1. Andrés-Toledo 2015, p. 519.
  2. Andrés-Toledo 2015, p. 519–523.
  3. Andrés-Toledo 2015, p. 523–524.
  4. Andrés-Toledo 2015, p. 524–528.
  5. Sheffield 2015a, p. 529–530.
  6. Sheffield 2015, p. 530–532.
  7. 1 2 Sheffield 2015, p. 532.
  8. Sheffield 2015, p. 533–542.
  9. Sheffield 2015b.

Sources