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64-447: Peshotanu ( Avestan Pəšōtanu , Middle Persian Peshyotan , Peshotan ) is an eschatological figure of the medieval texts of Zoroastrian tradition, in particular in the apocalyptic Zand-i Wahman yasn . In these texts, Peshotanu is an assistant of the Saoshyant , the future benefactor who brings about the final renovation of the world. In these texts, Peshotanu is also one of

128-501: A dead prince whose departed spirit is honored ( Yasht 13.103) to that of the eschatological hero who is "he is immortal, undecaying, hungerless, and thirstless, living and predominant in both existences, those of the embodied beings and of the spirits." ( Denkard 4.81) In the genealogy of the legendary Kayanians , Peshotanu is the youngest son of Vishtaspa (Wistasp, Goshtasp, the patron of Zoroaster ), and brother of Spentodata (Spandadat, Esfandiyar). In various texts, Peshotanu

192-855: A fragment of a much larger literature of sacred texts. Anquetil-Duperron's manuscripts are at the Bibliothèque nationale de France ('P'-series manuscripts), while Rask's collection now lies in the Royal Library, Denmark ('K'-series). Other large Avestan language manuscript collections are those of the British Museum ('L'-series), the K. R. Cama Oriental Library in Mumbai , the Meherji Rana library in Navsari , and at various university and national libraries in Europe. In

256-612: A general revision of the canon and continued to ensure its orthodoxy ( Dk 4F, AVN 1.12–1.16). A final revision was supposedly undertaken in the 6th century CE under Khosrow I ( Dk 4G). Texts of the Avesta became available to European scholarship comparatively late, thus the study of Zoroastrianism in Western countries dates back to only the 18th century. Abraham Hyacinthe Anquetil-Duperron travelled to India in 1755, and discovered

320-505: A limited time frame. Most scholars today consider a time between 1500 and 900 BCE to be possible, with a date close to 1000 BCE being considered likely by many. They must have crystallized early on, meaning their transmission became fixed shortly after their composition. During their long history, the Gathic texts seem to have been transmitted with the highest accuracy. Most of the Avestan corpus

384-457: A much larger Avestan corpus was still available during the Sassanian period than exists today. Only about one-quarter of the Avestan sentences or verses referred to by the 9th/10th century commentators can be found in the surviving texts. This suggests that three-quarters of Avestan material, including an indeterminable number of juridical, historical and legendary texts have been lost since then. On

448-578: A number of distinct stages, during which different parts of the Avestan corpus were composed, transmitted in either fluid or fixed form, as well as edited and redacted. A small portion of the Avestan corpus is composed in a more archaic language than the rest. These so called Old Avestan texts are the Gathas , the Yasna Haptanghaiti , and a number of short mantras . They are linguistically very similar and are therefore considered to have been composed over

512-752: A number of reasons for this shift, based on both the Old Avestan and the Young Avestan material. As regards Old Avestan, the Gathas show strong linguistic and cultural similarities with the Rigveda , which in turn is assumed to represent the second half of the second millennium BC. As regards Young Avestan, texts like the Yashts and the Vendidad are situated in the eastern parts of Greater Iran and lack any discernible Persian or Median influence from Western Iran. This

576-676: A text dates to 1323 CE. The Avesta texts fall into several different categories, arranged either by dialect , or by usage. The principal text in the liturgical group is the Yasna , which takes its name from the Yasna ceremony, Zoroastrianism's primary act of worship, at which the Yasna text is recited. The most important portion of the Yasna texts are the five Gathas , consisting of seventeen hymns attributed to Zoroaster himself. These hymns, together with five other short Old Avestan texts that are also part of

640-577: Is a ceremony called the Vendidad , in which the Yasna is recited with all the chapters of both the Visparad and the Vendidad inserted at appropriate points. This ceremony is only performed at night. The Yasht s (from yešti , "worship by praise") are a collection of 21 hymns, each dedicated to a particular divinity or divine concept. Three hymns of the Yasna liturgy that "worship by praise" are—in tradition—also nominally called yasht s, but are not counted among

704-549: Is almost as old as the Gathas , consists of prayers and hymns in honor of Ahura Mazda, the Yazatas , the Fravashi , Fire, Water, and Earth. The younger Yasna , though handed down in prose, may once have been metrical, as the Gathas still are. The Visperad (from vîspe ratavo , "(prayer to) all patrons") is a collection of supplements to the Yasna . The Visparad is subdivided into 23 or 24 kardo (sections) that are interleaved into

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768-432: Is an ecclesiastical code, not a liturgical manual, and there is a degree of moral relativism apparent in the codes of conduct. The Vendidad ' s different parts vary widely in character and in age. Some parts may be comparatively recent in origin although the greater part is very old. The Vendidad, unlike the Yasna and the Visparad, is a book of moral laws rather than the record of a liturgical ceremony. However, there

832-459: Is attested in roughly two forms, known as "Old Avestan" (or "Gathic Avestan") and "Younger Avestan". Younger Avestan did not evolve from Old Avestan; the two differ not only in time, but they are also different dialects. Every Avestan text, regardless of whether originally composed in Old or Younger Avestan, underwent several transformations. Karl Hoffmann traced the following stages for Avestan as found in

896-560: Is classified as Eastern Old Iranian. But the east–west distinction is of limited meaning for Avestan, as the linguistic developments that later distinguish Eastern from Western Iranian had not yet occurred. Avestan does not display some typical (South-)Western Iranian innovations already visible in Old Persian, and so in this sense, "eastern" only means "non-western". Old Avestan is closely related to Old Persian and largely agrees morphologically with Vedic Sanskrit . The Avestan language

960-517: Is composed in Young Avestan. These texts originated in a later stage of the Avestan period separated from the Old Avestan time by several centuries. Due to a number of geographical references , there is a wide consensus that they were composed in the eastern portion of Greater Iran . These texts appear to have been handed down during this time in a more fluid oral tradition and were partly composed afresh with each generation of poet-priests, sometimes with

1024-489: Is interpreted such that the bulk of this material, which has been produced several centuries after Zarathustra, must still predate the sixth century BC. As a result, more recent scholarship often assumes that the major parts of the Young Avestan texts mainly reflect the first half of the first millennia BC, whereas the Old Avestan texts of Zarathustra may have been composed around 1000 BC or even as early as 1500 BC. The script used for writing Avestan developed during

1088-591: Is it an Avestan language Yasht ). The Zand-i Wahman yasn is a pseudo-prophetic account of what was to happen to the Zoroastrians and their religion in the future. In the second half of that text, Peshotan is described as a "protector of the religion", who brings about a revival of the faith at the end of the " eleventh millennium ." Until that revival – which supposedly will come when the daeva s will have exceeded their term of rule by 1,000 years – Peshotanu remains at "Khandez" with 150 of his disciples. Thereafter, so

1152-462: Is portrayed as one of seven "immortal rulers", residing in Kangdez — a mythical "Fort of Kang" that was initially in the other world (at "star level") but invited down to earth where it landed in eastern Turan ( Pahlavi Rivāyat 49). At the fort, Peshotanu and Hvarchithra (Khwarshedchehr), respectively the younger sons of Vishtaspa and Zoroaster, together with their righteous ( ahlav ) army, await

1216-484: Is the only nask that has survived in its entirety. The text consists of 22 Fargard s, fragments arranged as discussions between Ahura Mazda and Zoroaster. The first fargard is a dualistic creation myth , followed by the description of a destructive winter (compare Fimbulvetr ) on the lines of the Flood myth . The second fargard recounts the legend of Yima . The remaining fargard s deal primarily with hygiene (care of

1280-561: The c.  12th century texts of Neryosang Dhaval and other Parsi Sanskritist theologians of that era, which are roughly contemporary with the oldest surviving manuscripts in Avestan script. Today, Avestan is most commonly typeset in the Gujarati script ( Gujarati being the traditional language of the Indian Zoroastrians). Some Avestan letters with no corresponding symbol are synthesized with additional diacritical marks, for example,

1344-554: The Kushti , the sacred thread worn by Zoroastrians, represent these sections. The central portion of the Yasna is the Gathas , the oldest and most sacred portion of the Avesta, believed to have been composed by Zarathushtra (Zoroaster) himself. The Gathas are structurally interrupted by the Yasna Haptanghaiti ("seven-chapter Yasna "), which makes up chapters 35–42 of the Yasna and

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1408-470: The /z/ in zaraθuštra is written with j with a dot below. Avestan has retained voiced sibilants, and has fricative rather than aspirate series. There are various conventions for transliteration of the Avestan alphabet , the one adopted for this article being: Vowels: Consonants: The glides y and w are often transcribed as < ii > and < uu >. The letter transcribed < t̰ > indicates an allophone of /t/ with no audible release at

1472-546: The Aramaic alphabet -derived Pahlavi scripts . The search for the 'Arsacid archetype' was increasingly criticized in the 1940s and was eventually abandoned in the 1950s after Karl Hoffmann demonstrated that the inconsistencies noted by Andreas were actually due to unconscious alterations introduced by oral transmission. Hoffmann identifies these changes to be due, in part, to modifications introduced through recitation; in part to influences from other Iranian languages picked up on

1536-532: The Avesta that is not already present in one of the other categories is placed in a "fragments" category, which – as the name suggests – includes incomplete texts. There are altogether more than 20 fragment collections, many of which have no name (and are then named after their owner/collator) or only a Middle Persian name. The more important of the fragment collections are the Nirangistan fragments (18 of which constitute

1600-528: The Avesta , a collection of Zoroastrian religious literature composed in the language, the name of which comes from Persian اوستا , avestâ and is of obscure origin, though it might come from or be cognate with the Avestan term 𐬎𐬞𐬀𐬯𐬙𐬁𐬬𐬀𐬐𐬀 , upastāvaka , 'praise'. The language was sometimes called Zend in older works, stemming from a misunderstanding of the Zend (commentaries and interpretations of Zoroastrian scripture) as synonymous with

1664-450: The Sasanian period ". The Avestan language is only known from the Avesta and otherwise unattested. As a result, there is no external evidence on which to base the time frame during which the Avestan language was spoken and all attempts have to rely on internal evidence. Such attempts were often based on the life of Zarathustra as the most distinct event in the Avestan period . Zarathustra

1728-553: The Vendidad is a mixed collection of prose texts mostly dealing with purity laws. Even today, the Vendidad is the only liturgical text that is not recited entirely from memory. Some of the materials of the extended Yasna are from the Yashts , which are hymns to the individual yazata s. Unlike the Yasna , Visperad and Vendidad , the Yasht s and the other lesser texts of the Avesta are no longer used liturgically in high rituals. Aside from

1792-429: The Yasht collection since the three are a part of the primary liturgy. The Yasht s vary greatly in style, quality and extent. In their present form, they are all in prose but analysis suggests that they may at one time have been in verse. The Siroza ("thirty days") is an enumeration and invocation of the 30 divinities presiding over the days of the month. (cf. Zoroastrian calendar ). The Siroza exists in two forms,

1856-589: The Yasht s, these other lesser texts include the Nyayesh texts, the Gah texts, the Siroza and various other fragments. Together, these lesser texts are conventionally called Khordeh Avesta or "Little Avesta" texts. When the first Khordeh Avesta editions were printed in the 19th century, these texts (together with some non-Avestan language prayers) became a book of common prayer for lay people. The term Avesta originates from

1920-578: The Yasna , are in the Old (or 'Gathic') Avestan language. The remainder of the Yasna 's texts are in Younger Avestan, which is not only from a later stage of the language, but also from a different geographic region. Extensions to the Yasna ceremony include the texts of the Vendidad and the Visperad . The Visperad extensions consist mainly of additional invocations of the divinities ( yazata s), while

1984-455: The nask s are divided into three groups, of seven volumes per group. Originally, each volume had a word of the prayer as its name, which so marked a volume's position relative to the other volumes. Only about a quarter of the text from the nask s has survived to the present day. The contents of the Avesta are divided topically (even though the organization of the nask s is not), but these are not fixed or canonical. Some scholars prefer to place

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2048-414: The 3rd or 4th century AD. By then the language had been extinct for many centuries, and remained in use only as a liturgical language of the Avesta canon. As is still the case today, the liturgies were memorized by the priesthood and recited by rote. The script devised to render Avestan was natively known as Din dabireh "religion writing". It has 53 distinct characters and is written right-to-left. Among

2112-503: The 53 characters are about 30 letters that are – through the addition of various loops and flourishes – variations of the 13 graphemes of the cursive Pahlavi script (i.e. "Book" Pahlavi) that is known from the post-Sassanian texts of Zoroastrian tradition. These symbols, like those of all the Pahlavi scripts, are in turn based on Aramaic script symbols. Avestan also incorporates several letters from other writing systems, most notably

2176-427: The 9th/10th-century works of Zoroastrian tradition in which the word appears as Middle Persian abestāg , Book Pahlavi ʾp(y)stʾkʼ . In that context, abestāg texts are portrayed as received knowledge and are distinguished from the exegetical commentaries (the zand ) thereof. The literal meaning of the word abestāg is uncertain; it is generally acknowledged to be a learned borrowing from Avestan, but none of

2240-450: The Avesta is a compilation from various sources, and its different parts date from different periods and vary widely in character. Only texts in the Avestan language are considered part of the Avesta. According to the Denkard , the 21 nask s (books) mirror the structure of the 21-word-long Ahuna Vairya prayer: each of the three lines of the prayer consists of seven words. Correspondingly,

2304-583: The Avesta itself, due to both often being bundled together as "Zend-Avesta". Avestan and Old Persian are the two attested languages comprising Old Iranian , and while Avestan was localized in the northeastern parts of Greater Iran according to Paul Maximilian Tedesco  [ de ] (1921), other scholars have favored regarding Avestan as originating in eastern parts. Scholars traditionally classify Iranian languages as "old", "middle" and "new" according to their age, and as "eastern" or "western" according to geography, and within this framework Avestan

2368-474: The Avesta, as they exist today, derive from a single master copy produced by that collation. That master copy, now lost, is known as the 'Sassanian archetype'. The oldest surviving manuscript ( K1 ) of an Avestan language text is dated 1323 CE. The post-Sassanian phase saw a pronounced deterioration of the Avestan corpus. Summaries in the texts of the Zoroastrian tradition from the 9th/10th century indicate that

2432-467: The Yasna during a Visperad service (which is an extended Yasna service). The Visperad collection has no unity of its own, and is never recited separately from the Yasna. The Vendidad (or Vidēvdāt , a corruption of Avestan Vī-Daēvō-Dāta , "Given Against the Demons") is an enumeration of various manifestations of evil spirits, and ways to confound them. The Vendidad includes all of the 19th nask , which

2496-429: The Zoroastrian "immortals" ( anoshag-ruwan , "of immortal soul"), and the name peshotanu is an allusion to this idea; the Avestan language word literally means "of surrendered (pesh-) body (-tan)", and is also used as a common adjective as a euphemism for "deceased" (also in a derogatory sense of "of forfeited body" in the context of capital offenses). The development of the legend of Peshotanu has been traced from that of

2560-765: The addition of new material. Most scholars assume that this phase corresponds to a time frame from ca. 900-400 BCE. At some time, however, this fluid phase must have stopped as well and the process of transmission of the Young Avestan texts became fixed similar to the Old Avestan material. This second crystallization must have taken place during the Old Iranian period, as Young Avestan does not show any characteristics of Middle Iranian. The subsequent transmission took place in Western Iran as evidenced by alterations introduced by native Persian speakers. Scholars like Skjærvø and Kreyenbroek correlate this second crystallization with

2624-531: The adoption of Zoroastrianism by the Achaemenids . As a result, Persian - and Median -speaking priests would have become the primary group to transmit these texts. Having no longer an active command of Avestan, they choose to preserve both Old and Young Avestan text as faithfully as possible. Some Young Avestan texts, like the Vendidad , show non-Avestan influence and are therefore considered to have been redacted or otherwise altered by non-Avestan speakers after

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2688-467: The categories in two groups, one liturgical, and the other general. The following categorization is as described by Jean Kellens (see bibliography , below). The Yasna (from yazišn "worship, oblations", cognate with Sanskrit yajña ), is the primary liturgical collection, named after the ceremony at which it is recited. It consists of 72 sections called the Ha-iti or Ha . The 72 threads of lamb's wool in

2752-675: The day and the month. The five Nyayesh es, abbreviated Ny. , are prayers for regular recitation by both priests and laity. They are addressed to the Sun and Mithra (recited together thrice a day), to the Moon (recited thrice a month), and to the Waters and to Fire . The Nyayesh es are composite texts containing selections from the Gathas and the Yashts, as well as later material. The five gāh s are invocations to

2816-411: The dead in particular) [ fargard 3, 5, 6, 7, 8, 9, 10, 16, 17, 19] as well as disease and spells to fight it [7, 10, 11, 13, 20, 21, 22]. Fargard s 4 and 15 discuss the dignity of wealth and charity, of marriage and of physical effort and the indignity of unacceptable social behaviour such as assault and breach of contract , and specify the penances required to atone for violations thereof. The Vendidad

2880-492: The early 20th century, the legend of the Parthian-era collation engendered a search for a 'Parthian archetype' of the Avesta. According to the theory of Friedrich Carl Andreas (1902), the archaic nature of the Avestan texts was assumed to be due to preservation via written transmission, and unusual or unexpected spellings in the surviving texts were assumed to be reflections of errors introduced by Sasanian-era transcription from

2944-453: The end of a word and before certain obstruents . According to Beekes, [ð] and [ɣ] are allophones of /θ/ and /x/ respectively (in Old Avestan). The following phrases were phonetically transcribed from Avestan: Avesta The Avesta ( / ə ˈ v ɛ s t ə / ) is the primary collection of religious literature of Zoroastrianism . It was compiled and redacted during

3008-470: The entirety of present-day Afghanistan as well as parts of Tajikistan , Turkmenistan , and Uzbekistan . The Yaz culture of Bactria–Margiana has been regarded as a likely archaeological reflection of the early " Eastern Iranian " culture that is described in the Zoroastrian Avesta . It is not known what the original speakers of Avestan called the language. The modern term "Avestan" comes from

3072-508: The extant texts. In roughly chronological order: Many phonetic features cannot be ascribed with certainty to a particular stage since there may be more than one possibility. Every phonetic form that can be ascribed to the Sasanian archetype on the basis of critical assessment of the manuscript evidence must have gone through the stages mentioned above so that "Old Avestan" and "Young Avestan" really mean no more than "Old Avestan and Young Avestan of

3136-644: The final battle against Ahriman and his creatures. This description appears in Bundahishn XXXIII, Denkard VII and IX, and in Zand-i Wahman yasn VII. In Denkard IX, this information is attributed to the lost Sudgar Nask . The principal source of information on the figure is the apocalyptic Zand-i Wahman yasn (also incorrectly known as the Zand-i Vohuman Yasn or Bahman Yasht , which – despite these names – has neither to do with Vohu Manah nor

3200-436: The five divinities that watch over the five divisions ( gāh s) of the day . Gāh s are similar in structure and content to the five Nyayesh es. The Afrinagan s are four "blessing" texts recited on a particular occasion: the first in honor of the dead, the second on the five epagomenal days that end the year, the third is recited at the six seasonal feasts, and the fourth at the beginning and end of summer. All material in

3264-456: The late Sassanian period (ca. 6th century CE) although its individual texts were ″probably″ produced during the Old Iranian period (ca. 15th century BCE - 4th century BCE). Before their compilation, these texts had been passed down orally for centuries. All texts in the Avesta are composed in the Avestan language and are written in the Avestan alphabet . The oldest surviving fragment of

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3328-435: The main corpus became fixed. Regardless of such changes and redactions, the main Avestan corpus was passed on orally until its compilation and redaction during the Sassanian period. It was not until around the 5th or 6th century CE that Avestan corpus was committed to written form. This is seen as a turning point in the Avestan tradition since it separates the purely oral from the written transmission. The surviving texts of

3392-412: The other hand, it appears that the most valuable portions of the canon, including all of the oldest texts, have survived. The likely reason for this is that the surviving materials represent those portions of the Avesta that were in regular liturgical use and therefore known by heart by the priests and not dependent for their preservation on the survival of particular manuscripts. In its present form,

3456-479: The realm of legend and myth. The oldest surviving versions of these tales are found in the ninth to 11th century texts of Zoroastrian tradition (i.e. in the so-called " Pahlavi books "). The legends run as follows: The twenty-one nask s ("books") of the Avesta were created by Ahura Mazda and brought by Zoroaster to his patron Vishtaspa ( Denkard 4A, 3A). Supposedly, Vishtaspa ( Dk 3A) or another Kayanian , Daray ( Dk 4B), then had two copies made, one of which

3520-574: The route of transmission from somewhere in eastern Iran (i.e. Central Asia) via Arachosia and Sistan through to Persia; and in part due to the influence of phonetic developments in the Avestan language itself. The notion of an Arsacid-era collation and recension is generally rejected by modern scholarship. Instead, there is a now wide consensus that for most of their long history the Avesta's various texts were handed down orally and independently of one another. Based on linguistic aspects, scholars like Kellens , Skjærvø and Hoffman have also identified

3584-412: The shorter ("little Siroza ") is a brief enumeration of the divinities with their epithets in the genitive. The longer ("great Siroza ") has complete sentences and sections, with the yazata s being addressed in the accusative. The Siroza is never recited as a whole, but is a source for individual sentences devoted to particular divinities, to be inserted at appropriate points in the liturgy depending on

3648-418: The suggested etymologies have been universally accepted. The widely repeated derivation from * upa-stavaka is from Christian Bartholomae ( Altiranisches Wörterbuch , 1904), who interpreted abestāg as a descendant of a hypothetical reconstructed Old Iranian word for "praise-song" (Bartholomae: Lobgesang ); but this word is not actually attested in any text. The Zoroastrian history of the Avesta, lies in

3712-449: The tale, Peshotanu will come down to battle the armies of the demons and restore Iran and its religion. In the fight, Mihr (Avestan: Mithra ) will intervene on Peshotanu's behalf, and together they will drive the demon Kheshm (Avestan: Aeshma ) and his forces back into the underworld. Avestan The Avestan text corpus was composed in the ancient Iranian satrapies of Arachosia , Aria , Bactria , and Margiana , corresponding to

3776-596: The texts among Indian Zoroastrian ( Parsi ) communities. He published a set of French translations in 1771, based on translations provided by a Parsi priest. Anquetil-Duperron's translations were at first dismissed as a forgery in poor Sanskrit , but he was vindicated in the 1820s following Rasmus Rask 's examination of the Avestan language ( A Dissertation on the Authenticity of the Zend Language , Bombay, 1821). Rask also established that Anquetil-Duperron's manuscripts were

3840-448: The transmission of the Avesta. In this story, credit for collation and recension is given to the early Sasanian-era priest Tansar ( high priest under Ardashir I , r. 224–242 CE, and Shapur I , 240/242–272 CE), who had the scattered works collected – of which he approved only a part as authoritative ( Dk 3C, 4D, 4E). Tansar's work was then supposedly completed by Adurbad Mahraspandan (high priest of Shapur II , r. 309–379 CE) who made

3904-432: The vowels, which are mostly derived from Greek minuscules. A few letters were free inventions, as were also the symbols used for punctuation. Also, the Avestan alphabet has one letter that has no corresponding sound in the Avestan language; the character for /l/ (a sound that Avestan does not have) was added to write Pazend texts. The Avestan script is alphabetic , and the large number of letters suggests that its design

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3968-458: Was due to the need to render the orally recited texts with high phonetic precision. The correct enunciation of the liturgies was (and still is) considered necessary for the prayers to be effective. The Zoroastrians of India, who represent one of the largest surviving Zoroastrian communities worldwide, also transcribe Avestan in Brahmi -based scripts. This is a relatively recent development first seen in

4032-753: Was stored in the treasury and the other in the royal archives ( Dk 4B, 5). Following Alexander's conquest, the Avesta was then supposedly destroyed or dispersed by the Greeks, after they had translated any scientific passages of which they could make use ( AVN 7–9, Dk 3B, 8). Several centuries later, one of the Parthian emperors named Valaksh (one of the Vologases ) supposedly then had the fragments collected, not only of those that had previously been written down, but also of those that had only been orally transmitted ( Dk 4C). The Denkard also records another legend related to

4096-495: Was traditionally based in the 6th century BC meaning that Old Avestan would have been spoken during the early Achaemenid period . Given that a substantial time must have passed between Old Avestan and Young Avestan, the latter would have been spoken somewhere during the Hellenistic or the Parthian period of Iranian history. However, more recent scholarship has increasingly shifted to an earlier dating. The literature presents

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