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42-409: The Avestan text corpus was composed in the ancient Iranian satrapies of Arachosia , Aria , Bactria , and Margiana , corresponding to 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

84-826: 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

126-640: Is aḥashdarpan אֲחַשְׁדַּרְפָּן , as found in Esther 3:12. In the Parthian (language of the Arsacid Empire ) and Middle Persian (the language of the Sassanian Empire ), it is recorded in the forms šahrab and šasab , respectively. In modern Persian the descendant of *khshathrapavan is shahrbān ( شهربان ), but the components have undergone semantic shift so

168-462: 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

210-564: 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

252-508: Is derived via Latin satrapes from Greek satrápes ( σατράπης ), itself borrowed from an Old Iranian *khshathra-pa . In Old Persian , which was the native language of the Achaemenids, it is recorded as khshathapavan ( 𐎧𐏁𐏂𐎱𐎠𐎺𐎠 , literally "protector of the province"). The Median form is reconstructed as *khshathrapavan- . Its Sanskrit cognate is kshatrapa ( क्षत्रप ). The Biblical Hebrew form

294-534: Is inadvisable ( Geldner , Humbach ), others argue that such a view is excessively skeptical ( Spiegel , Darmesteter ). The risks of misinterpretation are real, but lacking alternates, such dependencies are perhaps necessary. "The Middle Persian translation seldom offers an appropriate point of departure for a detailed scholarly approach to the Gathas, but an intensive comparison of its single lines and their respective glosses with their Gathic originals usually reveals

336-476: 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

378-630: 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,

420-524: 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

462-531: The Sasanian Empire and the Hellenistic empires. A satrapy is the territory governed by a satrap. A satrap served as a viceroy to the king, though with considerable autonomy. The word came to suggest tyranny or ostentatious splendour, and its modern usage is a pejorative and refers to any subordinate or local ruler, usually with unfavourable connotations of corruption. The word satrap

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504-533: 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 was traditionally based in

546-644: The Yasna , and are divided into five major sections: With the exception of Ahunavaiti Gatha, that is named after the Ahuna Vairya prayer ( Yasna 27, not in the Gathas), the names of the Gathas reflect the first word(s) of the first hymn within them. The meter of the hymns is historically related to the Vedic tristubh-jagati family of meters. Hymns of these meters are recited, not sung. The sequential order of

588-572: The Zoroastrian Avesta . It is not known what the original speakers of Avestan called the language. The modern term "Avestan" comes from 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

630-414: 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

672-508: 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

714-410: 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

756-539: The Gathas is structurally interrupted by the Yasna Haptanghaiti ("seven-chapter Yasna ", chapters 35–41, linguistically as old as the Gathas but in prose) and by two other minor hymns at Yasna 42 and 52. The language of the Gathas, Gathic or Old Avestan , belongs to the old Iranian language group that is a sub-group of Eastern families of the Indo-European languages . Although arising from

798-452: The Great gave the satrapies a definitive organization, increased their number to thirty-six, and fixed their annual tribute ( Behistun inscription ). The satrap was in charge of the land that he owned as an administrator, and found himself surrounded by an all-but-royal court; he collected the taxes, controlled the local officials and the subject tribes and cities, and was the supreme judge of

840-547: The Parthian Empire; the semi-independent kingdoms and self-governing city states of the Parthian Empire were replaced with a system of "royal cities" which served as the seats of centrally appointed governors called shahrabs as well as the location of military garrisons. Shahrabs ruled both the city and the surrounding rural districts. Exceptionally, the Byzantine Empire also adopted the title "satrap" for

882-679: The Persians. They would ultimately be replaced by conquering empires, especially the Parthians . In the Parthian Empire , the king's power rested on the support of noble families, who ruled large estates and supplied soldiers and tribute to the king. City-states within the empire enjoyed a degree of self-government, and paid tribute to the king. Administration of the Sassanid Empire was considerably more centralized than that of

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924-733: The Satraps ). The last great rebellions were put down by Artaxerxes III . The satrapic administration and title were retained—even for Greco-Macedonian incumbents—by Alexander the Great , who conquered the Achaemenid Empire, and by his successors, the Diadochi (and their dynasties) who carved it up, especially in the Seleucid Empire , where the satrap generally was designated as strategos (in other words, military generals); but their provinces were much smaller than under

966-657: The area of Peshawar and were possibly their overlords, and with the Satavahana , who ruled in central India to their south and east and the Kushan state to their immediate west. Gatha (Zoroaster) The Gathas ( / ˈ ɡ ɑː t ə z , - t ɑː z / ) are 17 hymns in the Avestan language from the Zoroastrian oral tradition of the Avesta , the oldest surviving text fragment of which dates from 1323 CE. They are traditionally believed to have been composed by

1008-424: The army district, contrary to the original rule. "When his office became hereditary, the threat to the central authority could not be ignored" (Olmstead). Rebellions of satraps became frequent from the middle of the 5th   century BCE. Darius I struggled with widespread rebellions in the satrapies, and under Artaxerxes II occasionally the greater parts of Asia Minor and Syria were in open rebellion ( Revolt of

1050-563: The conquest of Media by Cyrus the Great, emperors ruled the lands they conquered through client kings and governors. The main difference was that in Persian culture the concept of kingship was indivisible from divinity: divine authority validated the divine right of kings . The twenty-six satraps established by Cyrus were never kings, but viceroys ruling in the king's name, although in political reality many took advantage of any opportunity to carve themselves an independent power base. Darius

1092-513: The divine essences of truth ( Asha ), the good-mind ( Vohu Manah ), and the spirit of righteousness. Some other verses are addressed to the public that may have come to hear the prophet, and in these verses, he exhorts his audience to live a life as Ahura Mazda has directed, and pleads to Ahura Mazda to intervene on their behalf. Other verses, from which some aspects of Zoroaster's life have been inferred, are semi-(auto)biographical, but all revolve around Zarathustra's mission to promote his view of

1134-489: 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: Satrap A satrap ( / ˈ s æ t r ə p / ) was a governor of the provinces of the ancient Median and Persian (Achaemenid) Empires and in several of their successors, such as in

1176-513: 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

1218-551: The governors of which were also called satraps and (by Greco-Roman authors) also called hyparchs (actually Hyparkhos in Greek, 'vice-regents'). The distribution of the great satrapies was changed repeatedly, and often two of them were given to the same man. As the provinces were the result of consecutive conquests (the homeland had a special status, exempt from provincial tribute), both primary and sub-satrapies were often defined by former states and/or ethno-religious identity. One of

1260-594: The keys to the Achaemenid success was their open attitude to the culture and religion of the conquered people, so the Persian culture was the one most affected as the Great King endeavoured to meld elements from all his subjects into a new imperial style, especially at his capital, Persepolis . Whenever central authority in the empire weakened, the satrap often enjoyed practical independence, especially as it became customary to appoint him also as general-in-chief of

1302-568: The labour that underlies the effort [of translating the hymns]. The most abstract and perplexing thought, veiled further by archaic language, only half understood by later students of the seer's own race and tongue, tends to make the Gathas the hardest problem to be attempted by those who would investigate the literary monuments." Some of the verses of the Gathas are directly addressed to the Omniscient Creator Ahura Mazda . These verses, devotional in character, expound on

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1344-456: The nature of ancient Iranian religious poetry, that is extremely terse. The 17 hymns of the Gathas consist of 238 stanzas , of about 1300 lines or 6000 words in total. They were later incorporated into the 72-chapter Yasna (chapter: ha or had , from the Avestan ha'iti , 'cut'), that in turn is the primary liturgical collection of texts within the greater compendium of the Avesta . The 17 hymns are identified by their chapter numbers in

1386-416: The power of each satrap: besides his secretarial scribe, his chief financial official (Old Persian ganzabara ) and the general in charge of the regular army of his province and of the fortresses were independent of him and periodically reported directly to the shah , in person. The satrap was allowed to have troops in his own service. The great satrapies (provinces) were often divided into smaller districts,

1428-534: The prophet Zarathushtra (Zoroaster) himself. They form the core of the Zoroastrian liturgy (the Yasna ). They are arranged in five different modes or metres. The Avestan term gāθā (𐬔𐬁𐬚𐬁 "hymn", but also "mode, metre") is cognate with Sanskrit gāthā (गाथा), both from the Proto-Indo-Iranian word *gaHtʰáH , from the root *gaH- "to sing". The Gathas are in verse, metrical in

1470-502: The province before whose "chair" ( Nehemiah   3:7) every civil and criminal case could be brought. He was responsible for the safety of the roads (cf.   Xenophon), and had to put down brigands and rebels. He was assisted by a council of Persians, to which also provincials were admitted and which was controlled by a royal secretary and emissaries of the king, especially the "eye of the king", who made an annual inspection and exercised permanent control. There were further checks on

1512-486: The same family, it is still not possible to translate them using Proto Sanskrit or Pali . Sassanid era translations and commentaries (the Zend ) have been used to interpret the Gathas, but by the 3rd century the Avestan language was virtually extinct, and a dependency on the medieval texts is often discouraged as the commentaries are frequently conjectural. While some scholars argue that an interpretation using younger texts

1554-687: The semi-autonomous princes that governed one of its Armenian provinces , the Satrapiae . The Western Satraps or Kshatrapas (35–405 CE) of the Indian subcontinent were Saka rulers in the western and central part of the Sindh region of Pakistan , and the Saurashtra and Malwa regions of western India . They were contemporaneous with the Kushans , who ruled the northern part of the subcontinent from

1596-590: The train of thought of the translator. This obviously reflects the Gatha interpretation by the priests of the Sasanian period, the general view of which is closer to the original than what is sometimes taught about the Gathas in our time." The problems that face a translator of the Avestan Gathas are significant: "No one who has ever read a stanza of [the Gathas] in the original will be under any illusions as to

1638-432: 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

1680-526: The word now means "town keeper" ( shahr شهر meaning "town" + bān بان meaning "keeper"). Although the first large-scale use of satrapies, or provinces, originates from the inception of the Achaemenid Empire under Cyrus the Great , beginning at around 530   BCE, provincial organization actually originated during the Median era from at least 648   BCE. Up to the time of

1722-462: 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

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1764-799: Was sometimes called Zend in older works, stemming from a misunderstanding of the Zend (commentaries and interpretations of Zoroastrian scripture) as synonymous with 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

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