{"id":21,"date":"2008-06-24T11:24:39","date_gmt":"2008-06-24T16:24:39","guid":{"rendered":"http:\/\/sites.la.utexas.edu\/persian_online_resources\/?page_id=21"},"modified":"2009-03-24T15:26:35","modified_gmt":"2009-03-24T21:26:35","slug":"avestan-script","status":"publish","type":"page","link":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/history-of-the-language\/avestan-script\/","title":{"rendered":"The Avestan Script"},"content":{"rendered":"<p>The other, more commonly known Old Iranian language is the <strong>Avestan<\/strong>, a north-eastern dialect.  By north-eastern is meant the south-western portion of the Central Asia and today\u2019s Afghanistan, and also the northern Iranian province of Khorasan.<\/p>\n<p>Avestan is the language in which the Zoroastrian holy book, the <strong>Avesta<\/strong>, has been composed.  For many centuries it was primarily transmitted orally.  It was not until the Sassanian period (c. 230 &#8211; 650 A.D.) that a writing system, the <strong>Avestan script<\/strong>, was invented for it.  It must be noted that during the Sassanian period the writing system used by the Iranians was designed after an original Aramaic script (see Middle Persian section).  In turn, the Avestan script was designed after the Aramaic variation which was used by the Sassanians.  It is also noteworthy that the Avestan language is divided into two distinct periods: the earlier phase, which is referred to as Old Avestan, and the later period, which is referred to as Young Avestan.<\/p>\n<p>The Avestan script (also known as <em>din dabiri, d\u0113n dib\u012br\u012bh,<\/em> etc.) has 54 characters, of which three consonants have two variations for each; that is to say,<strong> c, \u03b4, r<\/strong> each have two forms, as we can see in the chart below.  Therefore, when working with this language, we are dealing with at least 51 phonemes (short and long vowels and consonants).<\/p>\n<p style=\"text-align: center\">[img persian_online_e1]history_3_1.jpg[\/img]<\/p>\n<p>The actual number of characters may vary from source to source.  For instance, some scholars include glyphs for ii and uu, etc., while ii = i + i and uu = u + u (see the signs above).<\/p>\n<p>The <strong>Avestan script<\/strong> is written from right to left, just like the original Aramaic and the Sassanian variation of it.  It is probably the most comprehensive writing system ever invented; in that, it has signs for almost all the sounds that the speech apparatus can create\u2014at least as far as the Avestan language is concerned.  There are two variations (periods) of Avestan used in the extant materials: the older Avestan, the language of Zoroaster, in which his Gathas (hymns) were composed, and a younger Avestan, which is the language used in writing the additional religious materials, including the respective chapters of the <strong>Avesta<\/strong>.  The span between the so called Old Avestan and the Young Avestan\u2014sometimes referred to as the Younger Avestan\u2014is several centuries.  It was after the invention of the Avestan script that almost all the Zoroastrian religious texts were finally written down in the Avestan language.  Before the invention of this script these texts were written in Middle Persian and other Middle Iranian languages.  This was very important for the survival of the Avestan tradition, primarily because by this time the Avestan as a spoken language was already extinct.<\/p>\n<p>Of the original <strong>Avesta<\/strong> of the Sassanian period only about a third has been left for us.  Originally, under Khosrow I (Chosroes, 531-579 AD), the Sassanian king, the <strong>Avesta <\/strong>was divided into 21 books (called nasks), of which what is left for us is listed below:<\/p>\n<ul>\n<li>The <strong>yasnas:<\/strong> A miscellany of prayers and recitations used during the <strong>Yasn\u0101<\/strong> ritual, among which are: (Y = yasna)\n<ul>\n<li><em><strong>The G\u0101\u03b8\u0101s, <\/strong><\/em>Zoroaster\u2019s hymns composed in a sort of poetry, and consisting of 17 verses, composed in Old Avestan<\/li>\n<li><em><strong>H\u014dm ya\u0161t,<\/strong><\/em> prayer to Haoma, the sacred beverage (Y 9-11).<\/li>\n<li><em><strong>Sr\u014d\u0161 ya\u0161t, <\/strong><\/em>hymn addressed to <em>srao\u0161a<\/em>, god of obedience and order, also the judge in the hereafter (Y 57).<\/li>\n<li><em><strong>Frauuar\u0101ne,<\/strong><\/em> the Zoroastrian profession of faith (Y 12).<\/li>\n<li><em><strong>Yasn\u0101 Hapta\u014bh\u0101iti,<\/strong><\/em> composed in OAv. (Y 35-41).<\/li>\n<li><em><strong>Ye\u014bhe h\u0101t\u0105m, A\u0161\u0259m voh\u016b, y\u0101\u03b8\u0101 ah\u016b vairii\u014d<\/strong><\/em> (Ahunvar), three sacred parayers in Y 27.<\/li>\n<li>A commentary on the sacred prayers (Y 22-16).<\/li>\n<\/ul>\n<\/li>\n<li> The <strong>ya\u0161ts:<\/strong> praise and prayer hymns.  They include 21 ya\u0161ts and \u2018prayers.&#8217; These are originally relations of the pre-Zoroastrian\u2014and probably Indo-Iranian pagan\u2014myths.  The ya\u0161ts are in praise of the Creator and the individual eminent deities, perhaps similar to saints or archangels, known as <em>yazatas<\/em> (\u2018he who is worthy of worship, (sort of) god\u2019 from proto Iranian <em>yaz-<\/em> \u2018to worship\u2019).  Over time the set has been expanded, but some of the older ya\u0161ts are as follows:\n<ul>\n<li>Ya\u0161ts 1-4: hymn to <em>Ahura Mazd\u0101<\/em> and the <em>Am\u0259\u0161a Sp\u0259nt\u0101s<\/em> (the immortal holy spirits).<\/li>\n<li>Ya\u0161t 5: hymn to <em>Ar\u0259duu\u012b S\u016br\u0101 An\u0101hit\u0101<\/em> (\u2018the moist, strong, immaculate one\u2019), the goddess of the waters.  Therefore, the ya\u0161t is also called <em>Ab\u0101n ya\u0161t<\/em> (with \u0101b meaning \u2018water\u2019 + the plural suffix -\u0101n).  She also purifies the male semen and prepares the women\u2019s womb for giving birth.  Through this process, she purifies the human seed.<\/li>\n<li>Ya\u0161t 6: to the Sun, also called <em>Xvarx\u0161\u0113d ya\u0161t <\/em>(with <em>xvarx\u0161\u0113d,<\/em> the New Persian <em>xor\u0161\u012bd<\/em> \u2018sun\u2019).<\/li>\n<li>Ya\u0161t 7: to the moon, also called <em>M\u0101h ya\u0161t <\/em>(with m\u0101h \u2018moon\u2019).<\/li>\n<li>Ya\u0161t 8: to <em>Ti\u0161triia<\/em>, the star Sirius, who controls the weather and the rain; it is also called <em>T\u012br ya\u0161t<\/em> (with t\u012br \u2018arrow(head)\u2019).  He can assume different appearances: a tall young man, a bull with golden horns, a handsome white horse with golden ears, wearing a golden saddle and appurtenances, etc.<\/li>\n<li>Ya\u0161t 9: to <em>Druu\u0101spa<\/em> (literally, \u2018he or she who has healthy horses\u2019), the goddess who protects the quadrupeds, especially the horses and the cattle; she also protects the children and friendship, and has close affinity with <em>Mi\u03b8ra.<\/em> This ya\u0161t is also known as G\u014d\u0161 ya\u0161t.<\/li>\n<li>Ya\u0161t 10: to <em>Mi\u03b8ra,<\/em> the deity governing over contract and pact; later on, he governs over the dawn as well.  Since he appears before the sun, later on his name comes to mean sun, as in New Persian <em>mehr<\/em> (which is one of the many Persian words for sun).  In addition, the word mehr comes to mean affections as well, due to the warmth of the sun.  Therefore, the Ya\u0161t is also called<em> Mehr ya\u0161t.<\/em><\/li>\n<li>Ya\u0161t 11: to <em>Srao\u0161a<\/em> (see 1, c. Y 57, above).<\/li>\n<li>Ya\u0161t 12: to <em>Ra\u0161nu<\/em>, the god of justice and the judge in the beyond.<\/li>\n<li>Ya\u0161t 13: to <em>Frauua\u0161is <\/em>(literally, \u2018protector\u2019), the tutelary deities and warriors; they function as \u201cguardian angles,\u201d provided that we offer the proper homage to them.  Also believed to be the spirit of our ancestors.  But the notion is that each terrestrial being has a heavenly counterpart, who is his or her protector, hence the <em>denimination frauua\u0161i<\/em> \u2018protector.\u2019  The ya\u0161t is also known as <em>Farvard\u012bn ya\u0161t<\/em> (MP fraward\u012bn).<\/li>\n<li>Ya\u0161t 14: to <em>V\u0259r\u0259\u03b8ra\u03b3na,<\/em> as god of victory is the smasher of resistance.  He manifests himself in 10 different incarnations, including a gust, a bull with yellow ears and golden horns, a white horse with golden saddle, a camel with pointed teeth, a fierce boar, a strong youth at the age of fifteen (the much desired and favored age for a youth), a swift-winged bird (probably a bird of prey), a wild ram, a he goat, and, finally, a brave man, who possesses a sward with a golden blade. The word <em>V\u0259r\u0259\u03b8ra\u03b3na<\/em> has been phonetically developed to <em>Bahr\u0101m<\/em> in New Persian and, therefore, the ya\u0161t is also called <em>Bahr\u0101m ya\u0161t.<\/em><\/li>\n<li>Ya\u0161t 15: It is called <em>R\u0101m ya\u0161t<\/em> and it is dedicated to R\u0101m; but in reality it is about the personification of the space between Heaven and Earth called <em>vaiiu,<\/em> who has two sides, a good and an evil one.<\/li>\n<li>Ya\u0161t 16: called <em>D\u0113n ya\u0161t<\/em>; it is hymn to <em>\u010cist\u0101,<\/em> the goddess who governs over knowledge and wisdom, especially that of the way to righteousness.  She is usually mentioned along with the goddess <em>Daena<\/em>, who governs over human conscience and gives human the power to choose the way of righteousness.<\/li>\n<li>Ya\u0161t 17: to <em>A\u0161i<\/em>, the goddess of good fortune and generosity and the protectress of the family.<\/li>\n<li>Ya\u0161t 18: <em>A\u0161t\u0101d ya\u0161t:<\/em> to <em>A\u0161t\u0101d<\/em> (also <em>Ar\u0161t\u0101d<\/em>), one of the yazatas, who is another manifestation of justice.<\/li>\n<li>Ya\u0161t 19: is called the <em>Z\u0101my\u0101d ya\u0161t<\/em>, is dedicated to the genius of the earth.  Along with <em>A\u0161t\u0101d, Z\u0101my\u0101d<\/em> puts the soul of the dead in a scale.  However, regardless of its title, it is actually about the \u201croyal glory of fortune,\u201d the <em>Kavian xvar\u0259nah.<\/em><\/li>\n<li>Ya\u0161t 20: to <em>Haoma<\/em>, the sacred drink (see Yasna 1, b, 9-11).<\/li>\n<li>Ya\u0161t 21: to the star <em>Vanant,<\/em> the star of the west, the guardian of goodness, and the conqueror of evil.<\/li>\n<\/ul>\n<\/li>\n<li>The <strong>Vend\u012bd\u0101d<\/strong> (also known as <em>Vid\u0113vd\u0101d,<\/em> from imperative verb \u2018anti-\u2019 +<em> d\u0113v<\/em> \u2018demon\u2019 + <em>d\u0101d <\/em>\u2018law\u2019, \u2018the anti demons laws\u2019 or \u2018laws to keep demons away\u2019); it is about purification rituals and the religious regulations and ordinances.  It also contains some mythological materials, including some on the Creation.  It consists of 22 chapters.  <em>vid\u0113vd\u0101d<\/em> is probably the only book which has been preserved for us in its entirety.<\/li>\n<li>The <em>Visperad<\/em>: some addenda to the yasnas, consisting of ritual texts and, particularly, invocations.  That which is left is usually divided into 25, 27, or 32 sections.<\/li>\n<li><em>H\u0101d\u014dxt nask<\/em>, on the fate of the soul after death.<\/li>\n<li><em>Aog\u0259mad\u0101eca<\/em>: a sort of sermon on death.<\/li>\n<li><em>\u0112rbedest\u0101n<\/em> is a Zoroastrian text on the proper procedure in matters relating to religious studies.  It usually has a companion text known as the <em>N\u012brangest\u0101n<\/em> or <em>N\u0113rangest\u0101n <\/em>(~ Middle Persian <em>n\u0113rang<\/em> \u2018spell, incantation, charm\u2019).<\/li>\n<li><em>Purse\u0161n\u012bh\u0101<\/em> (also known as <em>Purse\u0161n\u012bh\u0101 \u012b d\u0113n\u012bg<\/em>): questions and answers regarding religious matters.<\/li>\n<li>The Little Avesta, the Persian <em>Xorde Avest\u0101<\/em>, which consists of prayers and recitations for religious ceremonies, including:\n<ul>\n<li>The <em>Niy\u0101yi\u0161n<\/em> (\u2018prayers\u2019) to the sun, Mi\u03b8ra, the moon, Ar\u0259duu\u012b S\u016br\u0101 An\u0101hit\u0101, \u0100ta\u0161 \u012b Bahr\u0101m (the fire).<\/li>\n<li>The<em> S\u012br\u014dzas,<\/em> invocations of the deities in charge of the 30 days of the month.<\/li>\n<li>The <em>\u0100fr\u012bnag\u0101n,<\/em> varius invocations.<\/li>\n<\/ul>\n<\/li>\n<li><em>Zoroasters Gathas,<\/em> also known as g\u0101h\u0101n is now a part of the yasn\u0101s.<\/li>\n<\/ul>\n<p>The following is a fragment from the Yasn\u0101 9:5.  It describes the golden age under the kingship of <strong>Yima,<\/strong> the mythological Indo-Iranian god-king:<\/p>\n<p><em>yimahe x\u0161a\u03b8re auruuahe<br \/>\nn\u014dit aot\u0259m \u00e5\u014bha, n\u014dit gar\u0259m\u0259m<br \/>\nn\u014dit zauruua \u00e5\u014bha, n\u014dit m\u0259r\u0259\u03b8iiu\u0161<br \/>\nn\u014dit arask\u014d da\u0113uu\u014dd\u0101t\u014d.<\/em><\/p>\n<p><em>pan cadasa fracar\u014di\u03b8e<br \/>\npita pu\u03b8rasca, rao\u03b4a\u0113\u0161uua katarascit<br \/>\nyauuata x\u0161aii\u014dit huu\u0105\u03b8\u03b2\u014d<br \/>\nyim\u014d v\u012buua\u014buhat\u014d pu\u03b8r\u014d<\/em><\/p>\n<p>\u2018during the kingship of the lofty Yima<br \/>\nthere was neither coldness, nor heat;<br \/>\nneither old age, nor death,<br \/>\nnor demon-created ailments.<\/p>\n<p>[it was as if everybody] roamed around in their fifteen years of age (the favored age in the Iranian tradition; see Ya\u0161t 14 above),<br \/>\nfather and son, both alike,<br \/>\nas long as Yima, the possessor of good herds (the epithet of Yima),<br \/>\nson of Vivangh\u0101n ruled.\u2019<\/p>\n","protected":false},"excerpt":{"rendered":"<p>The other, more commonly known Old Iranian language is the Avestan, a north-eastern dialect. By north-eastern is meant the south-western portion of the Central Asia and today\u2019s Afghanistan, and also the northern Iranian province of Khorasan. Avestan is the language in which the Zoroastrian holy book, the Avesta, has been composed. For many centuries it [&hellip;]<\/p>\n","protected":false},"author":289,"featured_media":0,"parent":18,"menu_order":2,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-21","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/pages\/21","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/users\/289"}],"replies":[{"embeddable":true,"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/comments?post=21"}],"version-history":[{"count":26,"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/pages\/21\/revisions"}],"predecessor-version":[{"id":2994,"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/pages\/21\/revisions\/2994"}],"up":[{"embeddable":true,"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/pages\/18"}],"wp:attachment":[{"href":"https:\/\/sites.la.utexas.edu\/persian_online_resources\/wp-json\/wp\/v2\/media?parent=21"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}