Pahlavi Linguistics: Etymology and Meanings of Key Terms
Journal name: Acta Orientalia
Original article title: Pahlavica
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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A. Tafazzoli
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Pahlavica
Year: 1971 | Doi: 10.5617/ao.5192
Copyright (license): CC BY 4.0
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Summary of article contents:
Introduction
The text presents an exploration of various Pahlavi words and their meanings, particularly in the context of Zoroastrian texts such as the Denkard and Bundahišn. Dr. A. Tafazzoli, from the University of Tehran, examines etymologies, semantic evolutions, and the relationships between different Persian words, suggesting nuanced interpretations based on literary evidence. In doing so, he highlights how these terms reflect moral teachings and cultural beliefs within the Zoroastrian tradition.
The Concept of "Snoh" - Lamentation
One of the primary terms discussed is "snoh," derived from the verbal stem snöh- meaning "to lament." Tafazzoli illustrates its presence in several passages from the Denkard, indicating its usage in contexts that discuss the soul's emotions in relation to the body. He notes interpretations that have arisen from different translations but emphasizes that, in its correct reading, "snoh" carries the meaning of lamentation, illustrating a significant emotional response connected to the teachings of the soul, particularly when the body rejects these teachings.
The Concept of "Vanegarih" - Prodigality
Tafazzoli also delves into the term "vanegarih," which refers to prodigality or wastefulness. By comparing its occurrences in various Pahlavi texts, he identifies its antonyms and contextual meanings. Its associations with vices and contrasts with virtues like "generosity" are explored, reflecting the moral framework within which such concepts operate in Zoroastrian thought. Tafazzoli establishes that while prodigality may present itself as a form of generosity, it ultimately contradicts the ideals of discerning and measured giving critical to Zoroastrian ethical teachings.
The Concept of "Hez" - Drought
Another significant concept explored is "hez," identified as a term for drought in the context of calamities mentioned in Zoroastrian texts. Tafazzoli discusses its appearance in passages detailing the adverse effects of certain figures, like Azidahāk, and posits connections to the Avestan term "haečah" for drought. Through this analysis, he highlights the interplay between language and environmental references, suggesting that these terms encapsulate broader cultural anxieties regarding sustenance and the moral implications of environmental degradation within Zoroastrianism.
Conclusion
In conclusion, Dr. A. Tafazzoli’s examination of Pahlavi terms enriches the understanding of their meanings and implications within Zoroastrian literature. The nuances of words like "snoh," "vanegarih," and "hez" reflect deeper moral philosophies and cultural values that continue to resonate in discussions about human behavior and ethics. This work underscores the importance of language in capturing and communicating complex emotional and ethical dimensions in Zoroastrian thought, setting a foundation for further linguistic and cultural studies.
FAQ section (important questions/answers):
What is the meaning of 'snoh' in Pahlavi?
'Snoh' translates to 'lament' in Pahlavi, derived from the verb stem snöh-. It signifies mourning or lamentation, often appearing in contexts related to the soul's feelings about the body’s rejection of its teachings.
What does 'vanegarih' refer to in Pahlavi literature?
'Vanegarih' means 'prodigality' and is contrasted with 'radih', or generosity. It appears frequently in the Denkard, describing wastefulness and excess related to one's possessions and is often listed among vices.
How is the term 'hez' interpreted in the discussed passages?
'Hez' refers to 'drought' in Pahlavi, as derived from the Avestan term 'haečah'. It describes conditions of scarcity and is mentioned in contexts relating to calamities brought upon the world.
What does 'gofsišn' signify in the Andarz i Adurbad i Mahraspandan?
'Gofsišn' translates to 'fun' or 'jolly' and appears in moralistic passages advocating moderation in revelry. It is contrasted with mockery, suggesting that excess can lead to negative behaviors.
What is the significance of 'kär' in the text?
'Kär' in Pahlavi, derived from Old Persian, generally means 'people' or 'others'. It frequently appears in phrases contrasting with one's own, signifying followers or relatives and addressing social relationships.
How is 'stendag-drafš' interpreted in relation to warfare?
'Stendag-drafš' translates to 'with erect banners' and is used as an epithet for enemy armies in the context of warfare, conveying a sense of readiness and formidable presence on the battlefield.
Glossary definitions and references:
Oriental and Historical glossary list for “Pahlavi Linguistics: Etymology and Meanings of Key Terms”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Generosity:
In the text, 'generosity' (radih) is discussed in opposition to vanegarih or 'prodigality,' illustrating the balance between giving freely and excess. It highlights the importance of generosity when not polluted by excess.
2) Demon:
The term 'demon' appears especially in contexts like 'demon-worshipper' to represent malevolent beings and their influence, as seen in the discussions on deceit, mockery, and lumped with other evil entities.
3) Bombay:
Bombay is mentioned as a location related to the manuscripts and translations of Pahlavi texts, such as the Bombay MS and the works edited by Peshotan B. Sanjana and B. T. Anklesaria.
4) Soul:
The concept of 'soul' (ravan) is addressed in the synopsis of lamenting and rejoicing based on the body's actions, reflecting spiritual well-being and sorrow in the Denkard's passages.
5) Kara:
Kara, referring to 'people' or 'others,' is etymologically rooted in Old Persian kara- and is present in Pahlavi texts signifying followers, relatives, and other people.
6) Religion:
Religion (daểna) is central in interpreting texts like the Denkard, with the soul's elevation and proper worship being recurring themes, impacting the guidance provided to adherents.
7) Synonym:
The use of synonyms is exemplified when explaining the term snohišn as a synonym for ševan (wailing) and moy (mourning), showcasing synonym usage in linguistic analysis.
8) Danger:
Danger (sez) is mentioned in conjunction with distress and fear as calamities inflicted upon the world by Azidahäk, emphasizing various forms of threats encountered.
9) Asana (Ashana):
Jamasp-Asana is credited with editing Pahlavi texts and providing translations and analyses, contributing significantly to understanding these ancient manuscripts.
10) Antar:
The term 'andarz' refers to advisories or admonitions, highlighted in texts like the Andarz i Adurbad, which offer moral and ethical guidelines in Pahlavi literature.
11) Fear:
Fear (sahm) is one of the vices controlled by Jam and included in moral discussions, juxtaposed with joy and learning virtues from others in ethical teachings.
12) Destruction:
Used as a basis for explaining the term vanegarih (prodigality), destruction (wnywdyh) is contrasted against radih (generosity) as an undesirable excess of waste.
13) Worshipper (Worshiper):
Worshipper (daęva-nîyaishna), particularly in the context of 'demon-worshipper,' depicts individuals engaged in demonic adoration, leading to moral and ethical downfalls.
14) Worship:
Worship involves proper religious practice and elevation of the soul, as strengthening one’s spiritual stature is an essential aspect of the texts' teachings.
15) Drought:
Drought (hez) is a calamity inflicted by Azidahäk, revealed through specific etymological investigations indicating a lack of sustenance and sustenance crises.
16) Slander:
Slander (spazgih) is grouped with other societal vices such as lamentation and depicts verbal misconduct, disrupting social harmony in various passages of the Denkard.
17) Rana:
Rana manuscript, handwritten from the Bombay MS, offers textual references significant for cross-verifying and understanding the passages of the Denkard.
18) Pari:
Pari, while not directly mentioned, might infer a context related to language of affection or romance in other areas; here, it doesn't hold a specific reference.
19) Love:
Love (kamag) for one's own wife is emphasized to counteract lust for others' wives, showcasing the importance of maintaining proper relationships and affections.
20) Book:
Book (volumes with titles) refers to collections like the Denkard and Bundahišn, which consist of multiple chapters elucidating Zoroastrian ethics and teachings.
21) Conversation:
Conversation is referred to indirectly linked to discussion, like gofsišn (fun, chit-chat), emphasizing engaging in measured, productive dialogue.
22) Worshipping (Worshiping):
Worshipping, often demons, reflects improper religious practice, as seen in demon-worship, highlighted opposed to righteous worship elevating the soul.
23) Stinginess:
Stinginess (penih) is a vice opposed to generosity (radih), illustrating the necessity of balanced giving without falling into extreme frugality or prodigality.
24) Discussion:
Discussions and admonitions form a large part of the texts (andarz), providing valuable insights and moral guidance often directed at avoiding excesses and vices.
25) Happiness:
Happiness (ramišn) juxtaposed against mockery and excessive revelry (gofsišn), is depicted as a virtue to be achieved in moderation, signifying well-being.
26) Etymology:
Etymology refers to the study of word origins and transformations, vital for interpreting terms like snoh-, vanegar and others, showcasing linguistic development in these texts.
27) Confusion (Confused):
Confusion arises in text translations, seen in misinterpretations of terms like niyaz vs. hez, highlighting the necessity for careful, context-aware textual analysis.
28) Child (Children):
Children, within family roles (rahig), are part of virtuous life aspects, exemplifying moral duty toward nurturing family members and ensuring their well-being.
29) Bactria:
Bactria (baħda) is represented with erect banners (ərəðwö-drafša), showcasing its prominence and significance, emphasized as elaborate in moral and historical contexts.
30) Grammar:
Grammar is crucial for accurate translations and understanding of ancient texts, ensuring precise conveyance of meanings and interpretations across languages.
31) Hundred:
Hundred refers to numeric descriptors like ‘hundred-moated’(sad-gandag) for Kangdiz, illustrating the use of numerical attributes in describing fortifications.
32) Wisdom:
Wisdom (xrad) is integral for discerning virtues and handling vices, as shown in the moral teachings and interpretations advising on all facets of righteous living.
33) Family:
Family (kas o kar) signifies relatives or followers, stressing the importance of supportive relationships and mutual backing as observed in the texts.
34) Sorrow:
Sorrow (nül) relates to grief, linking etymologically to lamentation and reflecting emotional suffering in various contexts within the spiritual and moral narratives.
35) Glance:
Glance, though not directly referenced, may relate to careful reading and examination of texts, essential for proper comprehension and interpretation of ancient scripts.
36) Winter:
Winter (zamestan), particularly harsh or demon-created ones, symbolizes difficult environmental conditions and their impact on spiritual and societal well-being.
37) Secret (Secrecy, Secretly):
Secret (nihan), relating to hidden threats or sources of distress, indicating covert dangers lurking within narrative contexts, such as in moral anecdotes.
38) Madan:
Madan's text editions, especially of the Denkard, provide authoritative references aiding in text verification and accurate interpretations, pivotal for study.
39) Vanda (Vamda):
Vanda-garih or vanda (hora), speculated as 'avarice' by scholars like Anklesaria, was discussed in terms of its translations and contextual meanings in texts.
40) Spear:
Spear (drafš), often part of compound terms like stendag-drafš (with erect banners), reflects martial readiness and defense as portrayed in the Pahlavi narratives.
41) Cloud:
Cloud (snöyan, Av. snaoða): signifies meteorological phenomena, linked to malevolent or demon-created disruptions like cloudy winters, emphasizing environmental adversities.
42) House:
House (kadag) is referenced in moral advisories, emphasizing personal responsibility in managing one's abode and safeguarding it from evil influences.
43) Drink:
Drink, particularly wine (may), is mentioned alongside festivities and revelry, advocating moderation and enjoyment as part of social and moral teachings.
44) Heart:
Heart (dil) symbolizes emotional and spiritual core, mentioned in contexts like suppression of joy or fun from hearts, indicating inner well-being or suffering.
45) Grief:
Grief, often aligned with sorrow and mourning, indicates emotional responses to loss or suffering, as seen in varied narratives discussing lamentation.
46) Radi:
Radi (generosity) juxtaposes against parsimony and waste, emphasizing balanced giving and recognition of righteous and discerning generosity versus its excess.
47) Enya:
Enya, translating phrases or relationships, exemplifies moral thought like refining oneself, highlighting contexts across many passages in ethical narrations.
48) Hind:
Hind, referenced in scholarly contributions (Kaiser-i Hind Naoroze Number), connects to broader interpretation discussions and the spread of textual research.
49) Wine:
Wine, especially in revelry (may var) contexts, is highlighted against the backdrop of moderation teaching, ensuring beneficial enjoyment without excess.
50) Foot (Feet):
Foot (as in footnotes and line references), crucial for scholarly annotations and textual analysis, assists in cross-referencing and validating interpretations.
51) City:
City (šahr), in discussing locations, refers to urban centers affected by vices or virtues, including narrative depictions of societal impacts.
52) Dawn:
Dawn, symbolic for beginnings or enlightenment, aligns with scholarly work like Zaehner’s 'The Dawn and Twilight of Zoroastrianism,' showcasing interpretative clarity.
53) Mind:
Mind (menšn), significantly in moral advisories likened to emotions, reflects on internal states and spiritual considerations, such as in lamentation discussions.
54) Gyana (Gyan):
Gyan, depicting wisdom or knowledge, is integrally involved in instructive passages, promoting intellectual and spiritual enlightenment through discernment and virtuous practice.