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Thus scholars have located it in the northwest (Tedesco, “Dialektologie”), the northeast (Morgenstierne, . The Old Avestan texts are probably several centuries older than the others, although a precise date can not yet be justified.In the last ten years a general consensus has gradually emerged in favor of placing the and it has also been suggested that it belongs to a particular liturgical school; however, no linguistic or textual argument allows us to attain any degree of certainty in these matters.
Thus the analysis of a modern scholar agreed with the teachings of the in postulating the existence of an Arsacid archetype. Though the existence of an Arsacid archetype is not impossible, it has proved to contribute nothing to Avestan philology. It has now been established beyond any doubt that the known Avestan Vulgate originates from a canon which was arranged and written down under the Sasanians in an alphabet typologically similar to the Greek alphabet, invented ad hoc in order to render with extreme precision the slightest nuances of the liturgical recitation.However, we can concede that it does preserve the memory (though in legendary form) of a real break in the religious tradition, or of its splitting into sects, as a result of the absence of a unifying political power after the Greek conquest.The existence of a written Arsacid canon was at the center of one of the most important disputes in the history of Iranian studies. 47-48) did not deny the existence of an Arsacid text, but its practical importance.This undertaking was carried on in four phases under the Sasanians: Ardašēr (226-41) ordered the high priest Tansar (or Tōsar) to complete the work of collecting the fragments that had begun under the Arsacids and gave official protection for this undertaking; Šāpūr I (241-72) initiated a search for the scientific documents that had been dispersed by the Greeks and the Indians and had them reintroduced into the Avesta; under Šāpūr II (309-79) Ādurbād ī Mahraspandān made the general revision of the canon and ensured its orthodox character against sectarian divergences by submitting himself successfully to the ordeal by fire at the time of a general controversy; finally, a revision of the Pahlavi translation took place under Ḵosrow I (531-79).The testimony of the Mazdean religious tradition is often incoherent and can not be taken literally; it must necessarily be confronted with the results of modern scholarship, which leads to the following picture of the different stages of the formation and transmission of the Avestan texts.The earliest transmission of the Avesta must have been oral only, since no Iranian people seem to have used writing in early times.
Only with the invention of the cuneiform Old Persian script (probably under Darius) would it have been possible to codify the religious texts.
Avesta is the name the Mazdean (Mazdayasnian) religious tradition gives to the collection of its sacred texts.
The etymology and the exact meaning of the name (Pahlavi their translation and commentary in Book Pahlavi.
The corpus which Western scholarship has reconstituted is found in manuscripts that all date from this millennium; the most ancient (K 7a) dates from A. 1288 (Dēnkard" href="/uploads/files/avesta_table_1.jpg"s “books” of the Avesta, which were created by Ahura Mazdā, were brought by Zaraθuštra to king Vištāspa.
The latter or, according to another tradition, Dārā Dārāyān, had two copies of them written down, one of which was deposited in the *).
Thus it takes into account Avestan texts that we know to be late compilations; e.g., the s to be found, it is also clear that the Parsis would have paid particular attention to the transmission of the most venerable parts of the sacred canon.