اوستايي پړاو (عصر)

اوستايي پړاو (شا اوخوا 1500 - 500 مخزېږديز) د ايران د خلکو په تاريخ کې يو پړاو دی، هغه پړاو کله چې اوستا جوړ شوی و. دا هم د مذهبي کړۍ او هم د ايراني افسانې او حماسي روایت لپاره مهم و.^[۱]^[۲]

پوهان په اوستايي کې د دوه مختلفو ژبنيو طبقو تر منځ په باوري ډول توپير کولای شي؛ زوړ اوستايي او نوی اوستايي، کوم چې د اوستايي ژبې او ټولنې د پرمختګ په دوه جلا جلا پړاونو سره تعبير کېدای شي. زړه اوستايي ټولنه هغه ده، له کومې سره چې خپله زرتشت او د هغه نږدې پيروانو اړيکې درلودې. نوې اوستايي ټولنه کمه روښانه تشریح کړې شوې ده او دا د يو پراخه وخت انځور وړاندې کوي.^[۳]^[۴]

د اوستايي پړاو د تاريخي او جغرافيايي حدودو په اړه په مختلفو کچو توافق موندل کېدای شي. د اوستا د جغرافيايي حد په اړه، نوې څېړنه موافقه ده چې دا د عظيم ايران د ختيځې برخې عکاسي کوي. د تاريخي حد په اړه، څېړنې په ابتدايي ډول په يو لنډ تاريخ خپله پاملرنه مرکوزه کړې وه، کومه چې زرتشت په شپږمه مخزېږديزه پېړۍ کې بولي. په ډېرو وروستيو وختونو کې، اوږد زماني تسلسل، کوم چې زرتشت څو پېړۍ مخکې بولي، په پراخه کچه منل شوی دی. دا اوږد تاریخي تسلسل تر ډېره بريده اوستايي پړاو د هخامنشي پړاو څخه مخکې بولي، او په دې ډول دا د ايراني تاريخ تر ټولو لومړی پړاو ګرځوي، د کوم تاريخ لپاره چې ادبي سرچينې موجودې دي. ^[۵]^[۶]^[۷]^[۸]

سرچينې

د اوستايي پړاو لپاره ابتدايي سرچينې د اوستايي متنونه دي، لکه د زرتشتي مذهب د قانوني متنونو ټولګه. د اوستا ټول مواد په اوستايي کې ليکل شوی دي، کومه چې په بل ډول يوه غېر تاييد شوې پخوانۍ ايراني ژبه ده. پوهان د اوستايي د لږ تر لږه دوه پړاونو تر منځ توپير کوي؛ چې هغه زوړ اوستايي او نوی استايي دی.^[۹]

زوړ اوستايي

زاړه اوستايي مواد خپله د زرتشت له خوا له ليکل شويو ګاتاګانو (ګاثا) څخه جوړ دی، يسنا هپتنګايتي، او يو شمېر منترونه، چې نومونه يې اشيم ووهو، اهونا ويريا او ايريمان اشيا دي. اټکل کېږي چې دا زاړه اوستايي متنونه يو له بل سره نږدې ليکل شوي دي، او شونې ده چې د زرتشت سره د اړيکې له امله په ابتدايي ډول جوړ شوي وي. دا ټول د زرتشت په اصلي قانون کې مرکزي ونډه لري. ځينې متنونه يې کله کله په جعلي زاړه اوستايي کې بلل کېږي، چې هغه ينګي حاتم منتر او د يسنا هپتنګايتي يو شمېر برخې دي. د دې مطلب به دا وي چې د هغې ابتداء د نوي اوستايي په پړاو کې شوې وه، خو په دې ډول جوړ شوي وو چې دا ډېر لرغوني وښودل شي.^[۱۰]^[۱۱]^[۱۲]

نوې اوستايي

نوې اوستايي مواد ډېر لوی دی، خو تر څنګ يې ډېر متنوع هم دي او شونې ده چې د جوړېدو او لېږدېدو د اوږد وخت عکاسي وکړي، د کوم په دوران کې چې ممکنه ده مختلف متنونه په پرله پسې ډول تازه کړای شوې او بيا کتل شوي وي. خو په هر حال، په یو وخت کې، دا بهير درېدلی، يعنې نوې اوستايي متنونه خوندي کړای شوي او مواد يې تر ډېره بريده په نه بدله شوې بڼه لېږدېدلی دي. شونې ده چې دا چاره په فارسي د خبرې کونکو راهبانو په مټ په هخامنشي پړاو کې تر سره شوې وي، چا چې نور د اوستايي په اړه پوهه نه درلوده. لکه له زاړه اوستايي سره، اټکل شوی چې د دې متن د ټولګې ځينې برخې په جعلي ډول په نوي اوستايي کې ليکل شوې وې. شونې ده چې دا د اوستايي د ژوندۍ ژبې په توګه له ختمېدو وروسته د کوم جوړښت ښودنه وکړي. د زړو او نويو اوستايي متنونو له خوندي کولو وروسته، دا ټولګه بيا، تر ډېره بريده داسې چې نه وه بدله شوې، د پېړيو لپاره، په ژبني (شفاهي) ډول لېږدول شوې وه، تر دې چې دا متنونه بالاخره په ساساني پړاو کې په ليکلو سره ترتيب کړای شوې وو.^[۱۲]^[۱۳]^[۱۴]^[۱۵]^[۱۶]^[۱۷]^[۱۸]

زرتشتي ادبيات

په اوستايي کې پر قانوني متنونو سربېره، زرتشتي مذهب د منځني پړاو په فارسي کې يو لوی ادب وړاندې کوي. تر ټولو مهم يې «بندهشن» دی، کوم چې د زرتشتي کاينات پېژندنې يوه ټولګه ده، او «دینکرد»، کومه چې د زرتشتي دين دايرة المعارف جوړوي. دا متنونه صحيفه نه شي بلل کېدای؛ خو دوی کې د اوستا يو څه اضافي مواد شته، کوم چې په موجود متن کې نه شته. دا د دې حقيقت له امله چې د اوستا ډېره برخه په ايران کې د اسلامي فتوحاتو او له هغې وروسته د زرتشتي دين له څنډې ته کېدو له امله ضايع شوې ده. د منځني دور په فارسي ادب کې د هغو ورکو شويو ليکنو لنډيزونه او حوالې له همدې امله د اوستايي پړاو يوه اضافي سرچينه ده.^[۱۹]^[۲۰]

تاريخ

جغرافيه

د اوستا په زړو اوستايي برخو کې د جغرافيايي ځايونو نومونه نه شته، کوم چې تر کوم بريده په باور سره د پېژندلو وړ وي. وروسته ايراني روايت «ايريانم ويجا» د لومړيو ايرانيانو د استوګنځای او د زرتشت د زېږندځای په توګه پېژني. په هر حال، په دې اتفاق نه شته چې ايریانم ويجا چېرته موقعيت دلودلای شي، يا دا چې دا يو افسانوي که حقيقي ځای و. په همدې بنسټ د زاړه اوستايي ټولنې د لټون هڅې ډېر ځله د متن د اټکلي تاریخي تسلسل تر مخې تر سره شوي وي. د يو اوږد تاریخي تسلسل پلويان زرتشت او د هغه پيرويان په منځنۍ اسيا يا ختيځ ايران کې ګوري، په داسې حل کې چې د لنډ تاريخي تسلسل پلویان نوموړی کله کله په لوېديځ ايران کې ويني.^[۲۱]^[۲۲]^[۲۳]^[۲۴]

له بلې خوا، د دې متن نوې اوستايي برخې ګڼې جغرافيايي حوالې لري، کومې چې د نويو ځايونو سره پېژندل کېدای شي، او په همدې بنسټ د اوستايي خلکو د جغرافيايي افق د تشريح کولو سره مرسته کوي. عموماً دا منل شوې ده چې د ځايونو دا نومونه د لوی ايران په ختيځو برخو تمرکز لري، کومې چې د اوسمهال افغانستان او تاجکستان هېوادونو په شا او خوا کې دي.^[۲۵]^[۲۶]^[۲۷]

تاریخي تسلسل

په نويو څېړنو کې د اوستايي پړاو د تاریخ په اړه اوږده بحثونه موجود دي، په ځانګړي ډول د زرتشت د ژوند په اړه، کوم څه چې تر ټولو مهمه پېښه ده. په داسې حال کې چې د زرتشت د وخت او په نوي اوستايي پړاو کې د هغه د ټولنې تر منځ پرتليز زماني تسلسل تر يو بریده باوري دي، بيا هم په وروستيو لسيزو کې په وخت کې د هغه د مطلق ځای په اړه اندونه تر ډېره بريده بدل شوي دي. څومره چې د پرتليز زماني تسلسل پورې اړه لري، عموماً دا منل شوې ده چې نوی اوستايي پړاو، د خپل زاړه اوستايي سلف په پرتله تر ډېره بريده د ژبنۍ، ټولنيزې او کلتوري ترقۍ عکاسي کوي. له همدې امله علماء د دې توپير د روښانتيا په موخه د پېړيو توپير اړين بولي. د بېلګې په ډول، (Jean Kellens) د شا او خوا 400 کلونو اټکل کوي، په داسې حال کې چې (Prods Oktor Skjaervo) په دې باور دی چې زړه او نوې اوستايي سره 300-500 کاله جلا کوي. ^[۲۸]^[۲۹]^[۳۰]^[۳۱]

سرچينې

↑ Daniel 2012، p. 51: "In addition to their religious thought, the Avestan people also contributed to another enduring aspect of Iranian culture, the epic tradition.".
↑ Boyce 2011، p. 62: "The term Avestan people is used here to include both Zoroaster’s own tribe, with that of his patron, Kavi Vištāspa, and those peoples settled in Eastern Iran who, though not all "Avestan" speaking, were "of the Avesta" in that they shared in transmitting, and in part composing, the holy texts.".
↑ Schmitt 2000، p. 25: "Die Sprachform der avestischen Texte insgesamt ist nicht einheitlich; es lassen sich zwei Hauptgruppen unterscheiden, die nicht nur chronologisch, sondern in einzelnen Punkten auch dialektologisch voneinander zu trennen sind[.]".
↑ Skjaervø 1995، pp. 160-161: "There is therefore no reason to believe that the texts contained in the younger Avesta belong to even the same century[.]".
↑ Skjaervø 1995، p. 158 "In view of the dearth of historical sources it is of paramount importance that one should evaluate the evidence of the Avesta, the holy book of the Zoroastrians, parts at least of which antedate the Old Persian inscriptions by several centuries.".
↑ Malandra 2009، "Controversy over Zaraθuštra’s date has been an embarrassment of long standing to Zoroastrian studies. If anything approaching a consensus exists, it is that he lived ca. 1000 BCE give or take a century or so, though reputable scholars have proposed dates as widely apart as ca.1750 BCE and "258 years before Alexander."".
↑ Bryant 2001، p. 130: "Previously, a sixth century B.C.E. date based on Greek sources was accepted by many scholars, but this has now been completely discarded by present-day specialists in the field.".
↑ Witzel 2000، p. 10: "Since the evidence of Young Avestan place names so clearly points to a more eastern location, the Avesta is again understood, nowadays, as an East Iranian text, whose area of composition comprised -- at least -- Sīstån/Arachosia, Herat, Merw and Bactria.".
↑ Schmitt 2000، p. 25: "Die Sprachform der avestischen Texte insgesamt ist nicht einheitlich; es lassen sich zwei Hauptgruppen unterscheiden, die nicht nur chronologisch, sondern in einzelnen Punkten auch dialektologisch voneinander zu trennen sind".
↑ Humbach 1991، p. 7.
↑ Hoffmann 1996، p. 34: "Doch sind einige zusammenhängende jav. Textstücke vor allem durch die Durchführung auslautender Langvokale (§5,2) dem Aav. oberflächlich angeglichen; man kann die Sprache dieser Stücke pseudo-altavestisch (=pseudo-aav) nennen.".
↑ ^۱۲٫۰ ^۱۲٫۱ Skjaervø 2009، p. 46.
↑ Schmitt 2000، p. 26: "Andere Texte sind von sehr viel geringerem Rang und zeigen eine sehr uneinheitliche und oft grammatisch fehlerhafte Sprache, die deutlich verrät, daß die Textverfasser oder -kompilatoren sie gar nicht mehr verstanden haben".
↑ Skjaervø 1995، p. 166.
↑ Skjaervø 1995، p. 163: Finally, some parts of the Young Avesta, in particular of the Videvdad, exhibit grammatical features very similar to those of late Old Persian, that is, texts consisting of "correct words with the wrong grammatical ending." ".
↑ Skjaervø 2011، p. 59: "The Old Avestan texts were crystallized, perhaps, some time in the late second millenium BCE, while the Young Avestan texts, including the already crystallized Old Avesta, were themselves, perhaps, crystallized under the Acheamenids, when Zoroastrianism became the religion of the kings.".
↑ Hoffmann 1989، p. 90: "Mazdayasnische Priester, die die Avesta-Texte rezitieren konnten, müssen aber in die Persis gelangt sein. Denn es ist kein Avesta-Text außerhalb der südwestiranischen, d.h. persischen Überlieferung bekannt[...]. Wenn die Überführung der Avesta-Texte, wie wir annehmen, früh genug vonstatten ging, dann müssen diese Texte in zunehmendem Maße von nicht mehr muttersprachlich avestisch sprechenden Priestern tradiert worden sein".
↑ Hintze 2014، "Like other parts of the Avesta, including Young Avestan sections of the Yasna, Visperad, Vidēvdād, and Khorde Avesta, the Yašts were produced throughout the Old Iranian period in the oral culture of priestly composition, which was alive and productive as long as the priests were able to master the Avestan language.".
↑ Hoffmann 1996، p. 36: "Nach dem Sturz der Sassaniden durch die islamische Eroberung (651 n. Chr.) kam über das Avesta eine Zeit des Niedergangs. In dieser "Nachsasanidischen Verfallszeit" gingen große Teile des Avesta verloren".
↑ Boyce 1990، p. 4:"Several important Pahlavi books consist largely or in part of selections from the Zand of lost Avestan nasks, often cited by name; and by comparing these with the Zand of extant texts it becomes possible to distinguish fairly confidently the translation from the paraphrases and commentaries, and so to attain knowledge of missing doctrinal and narrative Avestan works.".
↑ Grenet 2015، pp. 22-24.
↑ Vogelsang 2000، مم. 49: "An additional problem is the question whether all the lands that are mentioned in the list refer to an actual geographical location, or whether in at least some cases we are dealing with mythical names that bear no direct relationship to a specific area. Such a point has often been brought forward as regards the first and the last names in the list: Airyanem Vaejah (No. 1) and Upa Aodaeshu Rahnghaya (No. 16)."
↑ Grenet 2015، p. 21: "Does the Avesta contain any reliable evidence concerning the place where the "real" Zarathustra (i.e., the person repeatedly mentioned in the Gāthās) lived? The answer is no.".
↑ Boyce 1996، p. 250: "The Fravasis are also honoured of individuals in the lands of Muzii, Raozdyii, Tanya, Auhvi and ApakhSirii. As has been said: "We suffer the torments of Tantalus with regard to these names, whose secret will probably always elude us". One can only presume that they belonged to regions in the remote north-east, at some distant time in the prehistory of that area.".
↑ Vogelsang 2000، p. 58: "The list describes the lands which are located to the north, west, south and east of the mountains of modern Afghanistan.".
↑ Witzel 2000، p. 48: "The Vīdẽvdaδ list obviously was composed or redacted by someone who regarded Afghanistan and the lands surrounding it as the home of all Aryans (airiia), that is of all (eastern) Iranians, with Airiianem Vaẽjah as their center.".
↑ Grenet 2015، p. 21: "Can we determine the regional and, to a certain extent, the archaeological context where his followers lived a few centuries later, before they entered recorded history? The answer is definitely yes.".
↑ Skjaervø 1995، p. 162.
↑ Kellens 1989، p. 36.
↑ Hintze 2015، p. 38: "Linguistic, literary and conceptual characteristics suggest that the Old(er) Avesta pre‐dates the Young(er) Avesta by several centuries.".
↑ Daniel 2012، p. 46: "The society of the Avestan people was in many respects a simple one, but it changed considerably in the period from Old Avestan to Young Avestan times.".

[FOOTNOTEDaniel2012p._51:_"In_addition_to_their_religious_thought,_the_Avestan_people_also_contributed_to_another_enduring_aspect_of_Iranian_culture,_the_epic_tradition."-1] Daniel 2012، p. 51: "In addition to their religious thought, the Avestan people also contributed to another enduring aspect of Iranian culture, the epic tradition.".

[FOOTNOTEBoyce2011p._62:_"The_term_Avestan_people_is_used_here_to_include_both_Zoroaster’s_own_tribe,_with_that_of_his_patron,_Kavi_Vištāspa,_and_those_peoples_settled_in_Eastern_Iran_who,_though_not_all_"Avestan"_speaking,_were_"of_the_Avesta"_in_that_they_shared_in_transmitting,_and_in_part_composing,_the_holy_texts."-2] Boyce 2011، p. 62: "The term Avestan people is used here to include both Zoroaster’s own tribe, with that of his patron, Kavi Vištāspa, and those peoples settled in Eastern Iran who, though not all "Avestan" speaking, were "of the Avesta" in that they shared in transmitting, and in part composing, the holy texts.".

[FOOTNOTESchmitt2000p._25:_"Die_Sprachform_der_avestischen_Texte_insgesamt_ist_nicht_einheitlich;_es_lassen_sich_zwei_Hauptgruppen_unterscheiden,_die_nicht_nur_chronologisch,_sondern_in_einzelnen_Punkten_auch_dialektologisch_voneinander_zu_trennen_sind[.]"-3] Schmitt 2000، p. 25: "Die Sprachform der avestischen Texte insgesamt ist nicht einheitlich; es lassen sich zwei Hauptgruppen unterscheiden, die nicht nur chronologisch, sondern in einzelnen Punkten auch dialektologisch voneinander zu trennen sind[.]".

[FOOTNOTESkjaervø1995pp._160-161:_"There_is_therefore_no_reason_to_believe_that_the_texts_contained_in_the_younger_Avesta_belong_to_even_the_same_century[.]"-4] Skjaervø 1995، pp. 160-161: "There is therefore no reason to believe that the texts contained in the younger Avesta belong to even the same century[.]".

[FOOTNOTESkjaervø1995p._158_"In_view_of_the_dearth_of_historical_sources_it_is_of_paramount_importance_that_one_should_evaluate_the_evidence_of_the_Avesta,_the_holy_book_of_the_Zoroastrians,_parts_at_least_of_which_antedate_the_Old_Persian_inscriptions_by_several_centuries."-5] Skjaervø 1995، p. 158 "In view of the dearth of historical sources it is of paramount importance that one should evaluate the evidence of the Avesta, the holy book of the Zoroastrians, parts at least of which antedate the Old Persian inscriptions by several centuries.".

[FOOTNOTEMalandra2009"Controversy_over_Zaraθuštra’s_date_has_been_an_embarrassment_of_long_standing_to_Zoroastrian_studies._If_anything_approaching_a_consensus_exists,_it_is_that_he_lived_ca._1000_BCE_give_or_take_a_century_or_so,_though_reputable_scholars_have_proposed_dates_as_widely_apart_as_ca.1750_BCE_and_"258_years_before_Alexander.""-6] Malandra 2009، "Controversy over Zaraθuštra’s date has been an embarrassment of long standing to Zoroastrian studies. If anything approaching a consensus exists, it is that he lived ca. 1000 BCE give or take a century or so, though reputable scholars have proposed dates as widely apart as ca.1750 BCE and "258 years before Alexander."".

[FOOTNOTEBryant2001p._130:_"Previously,_a_sixth_century_B.C.E._date_based_on_Greek_sources_was_accepted_by_many_scholars,_but_this_has_now_been_completely_discarded_by_present-day_specialists_in_the_field."-7] Bryant 2001، p. 130: "Previously, a sixth century B.C.E. date based on Greek sources was accepted by many scholars, but this has now been completely discarded by present-day specialists in the field.".

[FOOTNOTEWitzel2000p._10:_"Since_the_evidence_of_Young_Avestan_place_names_so_clearly_points_to_a_more_eastern_location,_the_Avesta_is_again_understood,_nowadays,_as_an_East_Iranian_text,_whose_area_of_composition_comprised_--_at_least_--_Sīstån/Arachosia,_Herat,_Merw_and_Bactria."-8] Witzel 2000، p. 10: "Since the evidence of Young Avestan place names so clearly points to a more eastern location, the Avesta is again understood, nowadays, as an East Iranian text, whose area of composition comprised -- at least -- Sīstån/Arachosia, Herat, Merw and Bactria.".

[FOOTNOTESchmitt2000p._25:_"Die_Sprachform_der_avestischen_Texte_insgesamt_ist_nicht_einheitlich;_es_lassen_sich_zwei_Hauptgruppen_unterscheiden,_die_nicht_nur_chronologisch,_sondern_in_einzelnen_Punkten_auch_dialektologisch_voneinander_zu_trennen_sind"-9] Schmitt 2000، p. 25: "Die Sprachform der avestischen Texte insgesamt ist nicht einheitlich; es lassen sich zwei Hauptgruppen unterscheiden, die nicht nur chronologisch, sondern in einzelnen Punkten auch dialektologisch voneinander zu trennen sind".

[FOOTNOTEHumbach1991p._7-10] Humbach 1991، p. 7.

[FOOTNOTEHoffmann1996p._34:_"Doch_sind_einige_zusammenhängende_jav._Textstücke_vor_allem_durch_die_Durchführung_auslautender_Langvokale_(§5,2)_dem_Aav._oberflächlich_angeglichen;_man_kann_die_Sprache_dieser_Stücke_pseudo-altavestisch_(=pseudo-aav)_nennen."-11] Hoffmann 1996، p. 34: "Doch sind einige zusammenhängende jav. Textstücke vor allem durch die Durchführung auslautender Langvokale (§5,2) dem Aav. oberflächlich angeglichen; man kann die Sprache dieser Stücke pseudo-altavestisch (=pseudo-aav) nennen.".

[FOOTNOTESkjaervø2009p._46-12] ۱۲٫۰ ^۱۲٫۱ Skjaervø 2009، p. 46.

[FOOTNOTESchmitt2000p._26:_"Andere_Texte_sind_von_sehr_viel_geringerem_Rang_und_zeigen_eine_sehr_uneinheitliche_und_oft_grammatisch_fehlerhafte_Sprache,_die_deutlich_verrät,_daß_die_Textverfasser_oder_-kompilatoren_sie_gar_nicht_mehr_verstanden_haben"-13] Schmitt 2000، p. 26: "Andere Texte sind von sehr viel geringerem Rang und zeigen eine sehr uneinheitliche und oft grammatisch fehlerhafte Sprache, die deutlich verrät, daß die Textverfasser oder -kompilatoren sie gar nicht mehr verstanden haben".

[FOOTNOTESkjaervø1995p._166-14] Skjaervø 1995، p. 166.

[FOOTNOTESkjaervø1995p._163:_Finally,_some_parts_of_the_Young_Avesta,_in_particular_of_the_Videvdad,_exhibit_grammatical_features_very_similar_to_those_of_late_Old_Persian,_that_is,_texts_consisting_of_"correct_words_with_the_wrong_grammatical_ending."_"-15] Skjaervø 1995، p. 163: Finally, some parts of the Young Avesta, in particular of the Videvdad, exhibit grammatical features very similar to those of late Old Persian, that is, texts consisting of "correct words with the wrong grammatical ending." ".

[FOOTNOTESkjaervø2011p._59:_"The_Old_Avestan_texts_were_crystallized,_perhaps,_some_time_in_the_late_second_millenium_BCE,_while_the_Young_Avestan_texts,_including_the_already_crystallized_Old_Avesta,_were_themselves,_perhaps,_crystallized_under_the_Acheamenids,_when_Zoroastrianism_became_the_religion_of_the_kings."-16] Skjaervø 2011، p. 59: "The Old Avestan texts were crystallized, perhaps, some time in the late second millenium BCE, while the Young Avestan texts, including the already crystallized Old Avesta, were themselves, perhaps, crystallized under the Acheamenids, when Zoroastrianism became the religion of the kings.".

[FOOTNOTEHoffmann1989p._90:_"Mazdayasnische_Priester,_die_die_Avesta-Texte_rezitieren_konnten,_müssen_aber_in_die_Persis_gelangt_sein._Denn_es_ist_kein_Avesta-Text_außerhalb_der_südwestiranischen,_d.h._persischen_Überlieferung_bekannt[...]._Wenn_die_Überführung_der_Avesta-Texte,_wie_wir_annehmen,_früh_genug_vonstatten_ging,_dann_müssen_diese_Texte_in_zunehmendem_Maße_von_nicht_mehr_muttersprachlich_avestisch_sprechenden_Priestern_tradiert_worden_sein"-17] Hoffmann 1989، p. 90: "Mazdayasnische Priester, die die Avesta-Texte rezitieren konnten, müssen aber in die Persis gelangt sein. Denn es ist kein Avesta-Text außerhalb der südwestiranischen, d.h. persischen Überlieferung bekannt[...]. Wenn die Überführung der Avesta-Texte, wie wir annehmen, früh genug vonstatten ging, dann müssen diese Texte in zunehmendem Maße von nicht mehr muttersprachlich avestisch sprechenden Priestern tradiert worden sein".

[FOOTNOTEHintze2014"Like_other_parts_of_the_Avesta,_including_Young_Avestan_sections_of_the_Yasna,_Visperad,_Vidēvdād,_and_Khorde_Avesta,_the_Yašts_were_produced_throughout_the_Old_Iranian_period_in_the_oral_culture_of_priestly_composition,_which_was_alive_and_productive_as_long_as_the_priests_were_able_to_master_the_Avestan_language."-18] Hintze 2014، "Like other parts of the Avesta, including Young Avestan sections of the Yasna, Visperad, Vidēvdād, and Khorde Avesta, the Yašts were produced throughout the Old Iranian period in the oral culture of priestly composition, which was alive and productive as long as the priests were able to master the Avestan language.".

[FOOTNOTEHoffmann1996p._36:_"Nach_dem_Sturz_der_Sassaniden_durch_die_islamische_Eroberung_(651_n._Chr.)_kam_über_das_Avesta_eine_Zeit_des_Niedergangs._In_dieser_"Nachsasanidischen_Verfallszeit"_gingen_große_Teile_des_Avesta_verloren"-19] Hoffmann 1996، p. 36: "Nach dem Sturz der Sassaniden durch die islamische Eroberung (651 n. Chr.) kam über das Avesta eine Zeit des Niedergangs. In dieser "Nachsasanidischen Verfallszeit" gingen große Teile des Avesta verloren".

[FOOTNOTEBoyce1990p._4:"Several_important_Pahlavi_books_consist_largely_or_in_part_of_selections_from_the_Zand_of_lost_Avestan_nasks,_often_cited_by_name;_and_by_comparing_these_with_the_Zand_of_extant_texts_it_becomes_possible_to_distinguish_fairly_confidently_the_translation_from_the_paraphrases_and_commentaries,_and_so_to_attain_knowledge_of_missing_doctrinal_and_narrative_Avestan_works."-20] Boyce 1990، p. 4:"Several important Pahlavi books consist largely or in part of selections from the Zand of lost Avestan nasks, often cited by name; and by comparing these with the Zand of extant texts it becomes possible to distinguish fairly confidently the translation from the paraphrases and commentaries, and so to attain knowledge of missing doctrinal and narrative Avestan works.".

[FOOTNOTEGrenet2015pp._22-24-21] Grenet 2015، pp. 22-24.

[FOOTNOTEVogelsang200049-22] Vogelsang 2000، مم. 49: "An additional problem is the question whether all the lands that are mentioned in the list refer to an actual geographical location, or whether in at least some cases we are dealing with mythical names that bear no direct relationship to a specific area. Such a point has often been brought forward as regards the first and the last names in the list: Airyanem Vaejah (No. 1) and Upa Aodaeshu Rahnghaya (No. 16)."

[FOOTNOTEGrenet2015p._21:_"Does_the_Avesta_contain_any_reliable_evidence_concerning_the_place_where_the_"real"_Zarathustra_(i.e.,_the_person_repeatedly_mentioned_in_the_Gāthās)_lived?_The_answer_is_no."-23] Grenet 2015، p. 21: "Does the Avesta contain any reliable evidence concerning the place where the "real" Zarathustra (i.e., the person repeatedly mentioned in the Gāthās) lived? The answer is no.".

[FOOTNOTEBoyce1996p._250:_"The_Fravasis_are_also_honoured_of_individuals_in_the_lands_of_Muzii,_Raozdyii,_Tanya,_Auhvi_and_ApakhSirii._As_has_been_said:_"We_suffer_the_torments_of_Tantalus_with_regard_to_these_names,_whose_secret_will_probably_always_elude_us"._One_can_only_presume_that_they_belonged_to_regions_in_the_remote_north-east,_at_some_distant_time_in_the_prehistory_of_that_area."-24] Boyce 1996، p. 250: "The Fravasis are also honoured of individuals in the lands of Muzii, Raozdyii, Tanya, Auhvi and ApakhSirii. As has been said: "We suffer the torments of Tantalus with regard to these names, whose secret will probably always elude us". One can only presume that they belonged to regions in the remote north-east, at some distant time in the prehistory of that area.".

[FOOTNOTEVogelsang2000p._58:_"The_list_describes_the_lands_which_are_located_to_the_north,_west,_south_and_east_of_the_mountains_of_modern_Afghanistan."-25] Vogelsang 2000، p. 58: "The list describes the lands which are located to the north, west, south and east of the mountains of modern Afghanistan.".

[FOOTNOTEWitzel2000p._48:_"The_''Vīdẽvdaδ''_list_obviously_was_composed_or_redacted_by_someone_who_regarded_Afghanistan_and_the_lands_surrounding_it_as_the_home_of_all_Aryans_(''airiia''),_that_is_of_all_(eastern)_Iranians,_with_''Airiianem_Vaẽjah''_as_their_center."-26] Witzel 2000، p. 48: "The Vīdẽvdaδ list obviously was composed or redacted by someone who regarded Afghanistan and the lands surrounding it as the home of all Aryans (airiia), that is of all (eastern) Iranians, with Airiianem Vaẽjah as their center.".

[FOOTNOTEGrenet2015p._21:_"Can_we_determine_the_regional_and,_to_a_certain_extent,_the_archaeological_context_where_his_followers_lived_a_few_centuries_later,_before_they_entered_recorded_history?_The_answer_is_definitely_yes."-27] Grenet 2015، p. 21: "Can we determine the regional and, to a certain extent, the archaeological context where his followers lived a few centuries later, before they entered recorded history? The answer is definitely yes.".

[FOOTNOTESkjaervø1995p._162-28] Skjaervø 1995، p. 162.

[FOOTNOTEKellens1989p._36-29] Kellens 1989، p. 36.

[FOOTNOTEHintze2015p._38:_"Linguistic,_literary_and_conceptual_characteristics_suggest_that_the_Old(er)_Avesta_pre‐dates_the_Young(er)_Avesta_by_several_centuries."-30] Hintze 2015، p. 38: "Linguistic, literary and conceptual characteristics suggest that the Old(er) Avesta pre‐dates the Young(er) Avesta by several centuries.".

[FOOTNOTEDaniel2012p._46:_"The_society_of_the_Avestan_people_was_in_many_respects_a_simple_one,_but_it_changed_considerably_in_the_period_from_Old_Avestan_to_Young_Avestan_times."-31] Daniel 2012، p. 46: "The society of the Avestan people was in many respects a simple one, but it changed considerably in the period from Old Avestan to Young Avestan times.".

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