The Liturgical Widēwdād Manuscript 4010 (Ave 977/978), vol. 1-2 (original) (raw)
Related papers
The Liturgical Widewdad manuscript ms. 4161 (Wandidad-e Jahanbaxshi)
Facsimilie edition of the ms. 4161. The ms. 4161 belonged to the Jahānbaxši family and was purchased by the Avestan Digital Archive in 2012. Since then it is hosted in the Central Library of the Tehran University as a long-term loan. It contains the longest version of the Yasna ceremony, which consists of the Yasna with the Wisperad and Widēwdād intercalations together with instructions in Middle Persian for the right performance of the ritual. An exclusive feature of this manuscript is that it includes on the margin and written by a second hand the description of the contents of the Widēwdād that appear in the eighth book of the Dēnkard. For orders, please send an email to sales@iraniosyturanios.org Payments have to be done to the account of the Sociedad de Estudios Iranios y Turanios IBAN: ES32 0049 1550 7827 1005 9001 SWIFT: BSCHESMM indicating the number of the invoice.
Ancient Iranian Studies, 2023
The present article introduces another version of Wīdēwdād sade, number 53388, preserved in the manuscript section of Astan Quds Razavi Library. This manuscript, which belongs to the simple Indian tradition, was written by a prolific writer named Rostam, son of Bahrām, son of Dārāb, son of Sohrāb, son of Mānk, in 1115 Yazdgirdi/1159 A.H./1746 AD. He wrote in the port of Surat, India. He, who is from the family of Mobedān Sanjāneh and is related to Mobedān Naryosang, wrote the manuscript at the request of three brothers named Mānk, Khuršid and Bahmān, the sons of Hērbed Sohrāb Ramji Saker, so that they could use their father's name and as Ašodād (Charity), give the manuscript to Hērbed Bhika, son of Burzo, a resident of Balsara town, and he will use this copy in the Yazišn religious ceremony and give its reward to this family. One of the advantages of this edition is the completeness of all parts of Yasnā, Visperad, and twenty-two Fargards of Wīdēwdād, tricks, and customs of Yazišn, and it is reliable in terms of the accuracy of the writing. This version has an inscription at the end, which is in Pahlavi, Persian and Gujarati scripts.
Moreover, all the manuscripts listed in it have now been published. This therefore seems an appropriate moment to make available a list of additions and corrections to the catalogue entries. Some information regarding the history of work on the catalogue is given in Sims-Williams 2017b. In general, corrections to the reading or interpretation of individual words are not listed here but in my dictionary (Sims-Williams 2016; 2nd ed., revised and completed, 2021).
Manuscripts of the Wīdēwdād (together with M.A. Andrés Toledo)
The transmission of the Avesta, 2012
Since the time of Geldner's "Prolegomena" no attempt has been made to list all the available manuscripts of the Avesta In the context of the Avestan Digital Archive (ADA) we have been working for several years in order to locate the still existing manuscripts described by Geldner and to find any new manuscripts This is the first necessary step for any new analysis of the transmission of the Avesta or of a specific text and, of course, for new editions
Jahanpour, F._A new Wīdēwdād Manuscript of Marzabān Family Collection
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.
The Old Avestan texts in the Videvdad and Visperad ceremonies
Le sort des Gathas et autres études iraniennes in memoriam Jacques Duchesne-Guillemin, ed. E. Pirart, Leuven-Paris-Walpole: Peters, 2013, pp. 25-48
W e know the Old A vestan texts only as they appear in Zoroastrian long liturgy. In recent times several proofs have been provided to the effect that at the time of the composition of sorne Y oung A vestan texts the arrangement of the Old Avesta was already the same as we find in the long liturgy (Hintze 2002: 33f.). Actually, the use of the Old Avestan texts in the long liturgy responds to their interpretation in the tradition. Thus the wish to underscore certain exegetical aspects can produce sorne small variations even in this fixed corpus. It is the aim of this paper to point out sorne of these still perceptible variations and their causes.