A Survey on Translation Techniques in Middle Persian Texts As

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A Survey on Translation Techniques in Middle Persian Texts as Illustrated by Vandidad: 19th Fargard [PP: 15-23] Sheida Assadi Shiraz University, Shiraz Iran Katayoun Namiranian Department of Foreign Languages and Linguistics, Shiraz University, Shiraz Iran ABSTRACT What are the translation principles and frameworks used for translating Avestan texts into middle-Persian language, which account for the oldest translation specimens in ancient Iran, also known as “Zand”? The main objective of the present study is to syntactically and semantically investigate chapter nineteen of Vandidad, which will ultimately allow us to reach a set of principles and rules followed by translators while translating Avestan texts into middle-Persian language. The study, which has been carried out based on a library method, has investigated chapter nineteen of Vandidad in Avestan language with regards to words and grammar. Then, its middle-Persian translation has been considered and the meaning of the words as well as their grammatical roles in the Avestan language have been compared to equivalents created by translator. Finally, principles and frameworks extracted from the text have been divided into two categories; namely lexical and grammatical principles. The results from this study can illuminate the translation rules in ancient texts, which can be used for deeper and broader scientific inquiry into Iranian ancient languages. Keywords: Avesta, Translation, Zand, Middle Persian, Vandidad ARTICLE The paper received on Reviewed on Accepted after revisions on INFO 20/07/2020 25/08/2020 01/10/2020 Suggested citation: Assadi, S. & Namiranian, K. (2020). A Survey on Translation Techniques in Middle Persian Texts as Illustrated by Vandidad: 19th Fargard. International Journal of English Language & Translation Studies. 8(3). 15-23.

1. Introduction Old Persian as the ancestor of New Persian, The Iranian or Iranic languages are a is a language belongs to Achaemenid period branch of the Indo-Iranian languages in (559 to 330 BC) in Pars and the only reliable the Indo-European language family which evidences remained are the cuneiform have been spoken natively by inhabitants of inscriptions of Achaemenid kings. The Iranian Plateau. This linguistic term has language and the scripts however been adopted from the name of “Iran”, disappeared after the fall of Achaemenid which is a very wide area without any kind Empire (Tafazoli, 1999, p. 23). Avestan is of cultural borders, namely the region where the language of Zoroastrian scripture and Iranian languages have been used since there is a long time interval between ancient times (Schmitt, 2011, p. 23). Ancient collection and compilation of the oldest part, Iranian languages have been used in a wide namely Gathas. The middle-age languages area from the northern borders of China in are divided into two groups, namely the east to the northern costs of the Black “Western Middle Iranian” and “Eastern Sea and Sea of Azovi to the west and from Middle Iranian”. The Middle Iranian the north western parts of the Iranian Plateau languages are linguistically classified into to the costs of Persian Gulf since the Iranian two main groups, Western and Eastern groups were separated from their Aryan middle languages. The Western family siblings at the end of the second century BC includes Parthian (Arsacid Pahlavi or until the collapse of the Achaemenid Empire Pahlawānīg) and Middle Persian. The in 330 BC (Jackson, 2014, p. 9). From a Parthian language was common in Parthian historical perspective, Iranian languages Period and they have written works in this have been divided into three categories: Old language to the late Sassanid period. Middle Iranian, Middle Iranian, and New Iranian. Persian language or Pahlavi was the The two directly attested Old Iranian language of the south and south western languages are Old Persian and Old Avestan. parts of Iran as well as the official language

International Journal of English Language & Translation Studies (www.eltsjournal.org) ISSN:2308-5460 Volume: 08 Issue: 03 July-September, 2020 of the Sassanid dynasty (Tafazoli, 1999, p. which was selected for present study, 12). includes 47 paragraphs on issues such as the Middle Persian known as Pārsīg which efforts of Ahrimaniv to deceive Zoroaster is a Western Middle Iranian language rooted and kill him, the commands of Ahura Mazda in Old Persian continued to function as a to Zoroaster about asking gods to eliminate prestige language even after the collapse of lies from the society, the usage of Barsom to Sasanian Empire. The Middle Persian praise the creation of plants, the cleanliness appeared after the demise of Achaemenid of Asho (clean) man which is polluted by Empire and continued up to the present time. touching Naso, preparing and passing Accordingly, from third century BC until Chinvat Bridge where they meet the “Din” late eighth and ninth centuries, Middle god, praising the gods of Bahram, Tishtar, Persian was a live language; however, it was five Gahani songs, seven territories, used as a silent ritual language up to the Hirmand River, and the power of Zoroaster ninth and tenth centuries by the Iranian against demons and retreat of demons into Zoroastrians (Schmitt, 2011, p. 223). The darkness after the birth of Zoroaster. modern period includes Persian language During the Parthian and Sassanid and a wide variety of Iranian dialects and Empire, Avestan was considered a silent languages which were common within or language, which was only learned and beyond the borders of Iran or the languages practiced by Zoroastrian priests and was not that have been lost or are still used. understandable by general public. Therefore, Vandidad is one of the late parts of Avesta it was translated into Middle Persian, the which is accessible as a complete work. The language spoken by the public during term “Vandidad” (which was previously Sassanid era, to be well protected and Vidodad [Vi.daēva.dāta]) means “someone preserved. The translated text was also whose rule is to evade and get away from accompanied by a number of interpretations. demons (Div)”. The term “Div” (demon) The translation and interpretations of the originally meant god, i.e. a set of Indo- Avesta into Middle Persian, which is also Iranian gods rejected by Zoroasterii. Later known as “Zand”, were prepared based on on, the meaning of Div changed from “god” the written Avesta of the Sassanid era. Zand and then “rejected god” to its modern which originally means “explanation”, is the meaning which is “demon, devil”. When translation of Avesta to Middle Persian writing and dividing Avesta into various including added interpretations. The sections, this part of the book was called collection of Zands texts available today Vandidad since it talks about the purity, includes Zand Yasna, Vispard, Vandidad, a cleanliness and avoiding demons (Tafazoli, part of the smaller Avesta such as five 1999, pp. 60-61). Vandidad is the nineteenth prayers, Panj Gah, large and small thirty “Nask” or section of Avesta in the Sassanid days, Bahram Yasht, small and large period. It includes 22 “fargards” or chapters. Soroush Yashts, Neirangestan and In order to document materials which were Hirbodestan. Although the precise date of not necessarily the thoughts and beliefs of compiling Zand texts is not knowm, it is Zoroaster, the questions presented in the believed that Middle Persian Translation of book are asked by him and Ahura Mazdaiii Zand Vandidad prepared in two stages: (1) answers these questions. Unlike other parts translating word-by-word from the original of Sassanid Avesta, Vandidad is largely text which creates Zand, and (2) appending intact. It seems that due to the religious explanations and interpretations. However, functionality of the book in nightly rituals deeper investigation suggest that these two which were held on midnights (Ushahin stages are intermingled and are not Gah), it had to be protected against demonic completely separated from each other since threats (Kreyenbroek, 2005, p. 237). translation requires adding comments and Moreover, it was used for issues regarding the translations provided by the Middle cleanliness and impurities. As a literary and Persian translator is in fact his understanding religious book, the content of Vandidad has of the meaning of the statement and often been misunderstood by many scholars expressions. Amouzegar has defined three to the extent that it sometimes is not in stages for translation of Zand texts: (1) consonance with modern thoughts and word-by-word translation of the Avestan insights. However, the book narrates various text (in this stage, a Pahlavi word is selected aspects of life in ancient Zoroastrian society for each Avestan word with similar roots which help readers to clarify their vision of with similar shape), (2) explanations (for ancient Iranian lives. The nineteenth chapter, accepting or rejecting an Avestan sentence;

Cite this article as: Assadi, S. & Namiranian, K. (2020). A Survey on Translation Techniques in Middle Persian Texts as Illustrated by Vandidad: 19th Fargard. International Journal of English Language & Translation Studies. 8(3). 15-23. Page | 16

A Survey on Translation Techniques in Middle Persian Texts … Sheida Assadi & Katayoun Namiranian

some of these explanations have only one languages believe that Zand texts are not word which is a simpler Pahlavi word used much efficient in understanding Avestan for technical and difficult words), and (3) texts due to their special grammatical and shorter or longer interpretations as footnotes semantic structure. The first Middle Persian or appendices to explain the concepts in translations of the Avesta were published by each one of the chapters. These the German orientalist, Friedrich Spiegelv, interpretations have a very wide range when (1858). Then, the prominent German linguist it comes to everyday life and its various Hübschmannvi (1872) presented her first aspects. These interpretations are more critique of the features of Zand texts. Jamasp prominent in Zand Vandidad, Neirangestan, Asanavii (1907) has also studied the Avestan and Hirbodestan (Amouzegar, 2007, p. 40). and Middle Persian texts of Vandidad. Few Regarding the linguistic value of Zand texts, studies have been done on the principles and Tafazoli believes that there was a word-by- frameworks considered in the translation of word translation from Avesta into Pahlavi. Avestan texts into Middle Persian. The very The Avestan language is an inflected and few studies which have been specifically Pahlavi is a non-inflected language. conducted in this area generally consider Therefore, word-by-word translation based translation from Middle Persian into on the grammatical structure of Avesta Sanskrit. Degenerviii (1991) wrote an article would in some cases lead to artificial on the analysis of translation of “Šak-ud- structures in Pahlavi (Tafazoli, 1999, p. gumānīgīh-vizār” from Middle Persian to 126). Whether all these interpretations had Sanskrit by Naryosang. He has studied been written by one individual, as in Medu grammatical and lexical translation methods Mah’s Vandidad, or they are a set of notes too. Groppix, the German archaeologist collected during various generations, is not (1991), has investigated the interpretation of clear yet; however, the high level of Ahuna Vairya by Zadasperm, the most observed dissimilarities and differences will sacred and revered text of the Gathic hymns prove the second theory (Encyclopedia of the Avesta. Several bilingual works have Iranica, 2006). It is also probable that the also been published recently. Some of these scripting and translation of Avesta has been works also cover translations of Middle done simultaneously in the Sassanid period Persian to English. We can point to the book (Josephson, 1997, p. 10). by Ankelsariax (1949) which includes the While investigation of the Zand texts translation of Vandidad into Middle Persian is sometimes useful for better understanding along with English version and the related of the original text, the majority of scholars dictionary. In addition, Josephsonxi (1997) believe they will not be much helpful in has studied the principles of translation into understanding the Avestan texts due to the Middle Persian based on the text of Home inherent syntactic and semantic deficiencies Yasht. in Middle Persian equivalents. The majority Oktor Skjærvøxii (2006) has also of translations have been done on a literal provided an English translation of several base resulted in creation of texts incongruent chapters of Vandidad at Harvard University. with the standard structure of Middle 3. Methodology Persian language which are often difficult to The present study conducted on a understand. There are also multiple library base aims to study the nineteenth examples of awkward repetition of original chapter of Vandidad based on its lexical and Avestan sentences in the Middle Persian grammatical structure. Then, its Middle translations. Furthermore, the translator has Persian translation was investigated and sometimes added her understanding of the ultimately the meaning of the words and Avestan text to the Middle Persian their grammatical roles in the Avestan translation and, in fact, has written language were compared to the equivalents commentaries on it. The present study aims selected by the translator for each one of the to investigate, both linguistically and selected words. Finally, the principles and contextually, the nineteenth chapter of frameworks used by the translator while Vandidadand and compare it with translating the text were divided into two recommended translations in order to general categories, namely the lexical discover the principles and techniques used principles and the grammatical principles. or followed by the translators. The main sources for this study included 2. Literature Review Avestan dictionary, Middle Persian The studies on Avestan translations dictionary, as well as grammatical books on into Middle Persian has been progressing the strcuture of the Avestan and the Middle slowly because the scholars of ancient Persian language. Moreover, other sources

International Journal of English Language & Translation Studies (www.eltsjournal.org) ISSN:2308-5460 Volume: 08 Issue: 03 July-September, 2020 Page | 17

International Journal of English Language & Translation Studies (www.eltsjournal.org) ISSN:2308-5460 Volume: 08 Issue: 03 July-September, 2020 included the translations of Avesta into other (wind) from vātay from the root vā (to blow) languages including the Anklesaria (Bartholomae, 1904, p. 1409) is the god of translation from Middle Persian into wind, this is considered as a proper noun in English, Hashem Razi translation from the Middle Persian translation and is Avestan language into Modern Persian translated as “vat”. In 19:40, vāzištəm language and the Darmesteter translation (Vazshiste) is a noun from vāzišta which is from Avestan into English, which was later the name of one of the five sacred fires translated into modern Persian by Dr. Mousa which moves among the clouds and Javan. Moreover, the English translation of eliminates the darkness of the air. In the Vandidad provided by Mahnaz Moazami in Middle Persian translation, it is written as her book was also considered by the author. Vazist (Vazshit). In order to evaluate the context as well as 4.1.3 Incomplete transference of the word the definitions and explanations of ritual, meaning religious, and mythological lexicons, a Sometimes the translator selects a number of books and papers were used. word which includes only the semantic The Avestan text of the nineteenth portion of a word. This is probably due to chapter of Vandidad was extracted from the limitations of the lexicons of the Middle Goldner version. The transcription of Persian language or due to the fact that Avestan paragraphs have been done based studying a word by comparing various on Huffman’s method. The Middle Persian languages and other linguistic and scientific text of the nineteenth chapter was extracted investigations by the scholars, which are from Zand Vandidad by Bahramgor common practices in modern translation, Tehmuras Anklesaria, which included the were not available to the translator at that English translation along with the Persian time. For instance in 19:17, yasna (praise, text. prayer) from the root yaz (praising) 4. Analysis and Discussion (Bartholomae, 1904, p. 1274) is translated in 4.1 Lexical Principles the destination language as gûbisn (speech) 4.1.1 Etymological subscription from the root gaob (saying). The term The translator usually prefers to select gûbisn doesn’t transfer the meaning of the equivalents which have a similar root to the Avestan word correctly beucause the original word. This is probably because the translator could have used a better word equivalent word is in fact the most common such as yasn which means praising in one used by Middle Persian speakers at the Middle Persian language (Mackenzie, 2011, time, however it is almost impossible to p. 167). prove or disapprove this assumption since 4.1.4 Transference of the implicit meaning the Middle Persian language is a silent of word language at present time. The second reason Sometimes the translator selects an may include the extreme loyalty of the equivalence which communicates only the translator to the original concepts to implied meaning of the word in Avestan. maintain the sanctity of the text. For For instance in 19:3, the word kamərəδəm instance, in 19:26, haxšāne (I guide) is a (head, demonic head) is a noun from verb from hak (accompanying, directing) kamərəδa and it is a demonic term. In order (Bartholomae, 1904, p. 1739). In the Middle to communicate the semantic meaning and Persian text the equivalent of hâchêni (I the correct usage of the word in Middle invite) from hâčitan (inviting, preaching) is Persian, the translator used kamār (head) used. The translator tries to choose the which is also a demonic term in Middle Middle Persian equivalence with a root Persian. In 19: 46, the term aduuarəṇta (they similar to that of the Avestan word, and this ran away) is from the root dvar (demonic is apparent throughout the text. escape) which is translated as dôbâriṭ (they 4.1.2 Transference of the original word escaped) from dobaridan (demonic escape). The other common principle followed [Hast ke aêṭûn gûyêṭ, aê: Ôi dâst pa in by the translators is to use the original zami chand pahanâ garṭ, dûrviṭara; vas ãn proper nouns and ritual words in the jâk dâst, pa-Drejiya zbar, ander mân I Pȯrûs- destination text. This type of translation asp] involves words whose translation may [There is someone who says that he reduce the value and significance of the text hold in his hand on this earth the size of the and the best way is to use the original words horizon, far horizons; there he had darja to maintain the sanctity and accuracy of the (darjia) horizon in Pourwoshasb house]. original text. For instance, in 19:13, vātō

A Survey on Translation Techniques in Middle Persian Texts … Sheida Assadi & Katayoun Namiranian

4.1.5 Explanation and interpretation of (praised be [you], the good plant created by words holy Mazda) is repeated as original in the In some cases, the translator adds a translation. This expression is a praise in word or group of words to the Middle Zoroastrianism and it is repeated in the Persian text to further explain the subject. translation; however, its Middle Persian For instance in 19:14, mazištąm (the translation follows the text as well: greatest) is a superlative adjective from (Praised be you, oh the holy noble mazišta (Bartholomae, 1904, p. 1158) and is plant created by Ahura Mazda” translated in Middle Persian by mahest (the Later on, the Ashem and Hu prayer, biggest) (Mackenzie, 2011, p. 103). The which is one of the three important translator adds the explanatory term, patan, Zoroastrian prayers, is repeated as the (in size and body) to emphasize that the size original Avestan text. of the body is meant here. In 19:24, the Avestan: translator adds the explanatory term vastra “ašə̣ m.vohū.vahištəm.astī.uštā.astī.uštā.ahmā (dress, clothes) which is not present in the i.hiiat̰.ašạ̄ i.vahištāi.ašə̣ m” Avestan text. Moreover, in 19:14, sraēštąm Middle Persian: “ashem vohû (the most beautiful) is the superlative vahistem asti; ustâ asti: ustâ ahmâi hyaṭ adjective of sraēšta from sri (being ashâi vahistâi ashem” beautiful) (Bartholomae, 1904, p. 1632), In fact, the loyalty of the translator to which is apparent beauty. The translator quote ritual and sacred statements which selects nêvak – tom (the best) for this term have significant ritualistic meaning is one of (Mackenzie, 2011, p. 111) and adds the the characteristics of the translation of explanatory term “pa ditan” (for looking at) Vandidad, which is seen throughout the text. to show that the visual beauty is meant here. 4.2 Grammatical Principles In 19:34, narō (man) is a noun from “nar” 4.2.1 Selection of different lexical groups which is translated as “mart” in Middle in Avestan and Middle Persian Persian. The translator explains that this languages term refers to “Ushidar, Ushidarmah, and In the first and most common type of Saoshyant”. changes, the translator has to select a word [Hast ke Aûsêṭar, Aûsêṭarmâh û which belongs to two different lexical SȯsÎyasns gûyêṭ]: groups in the two languages in order to [Which is Ushidar, Ushidarmah, and provide the closest equivalence which Saoshyant.] communicates the original concept. In other 4.1.6 Literal translation words, the original word in Avestan may be Another characteristic of the text, a noun and the closest equivalence in Middle which usually reduces the linguistic validity Persian may be a verb, and adjective, and so of the translation, is the word-by-word on. For instance, in 19: 3, the term paiti translation of the Avestan text into Middle (verb prefix) + dauuata (answered) is a verb Persian. The translator neglects the from root “dav” (demonic speaking) grammatical structure of Middle Persian (Bartholomae, 1904, p. 688). This verb language and puts words together based on prefix which reverses the meaning of the the sentence structure of Avestan language. verb (Jackson, 1892, p. 2010) is translated For instance, in 19:46, the term “ãn dêvãn into Middle Persian as pasukh (answer), snah” ([for] him, there [are] weapons which is a singular noun. In other words, in [against] demons) which is a translation of Avestan, the word is a preposition and its the Avestan “hāu.daēuuanąm.snaϑō” doesn’t equivalence in Middle Persian is a noun. have a complete sentence structure. Moreover, in 19: 21, yaoždāt̰a (someone Moreover, the expression “ãn dêvãn who is purified) is a participle from yaoždā pêtiyâra” (He [has] enmity [towards] (purifying and cleaning) (Bartholomae, demons) which is a translation of Avestan 1904, p. 1235) which is an adjective for “hāu.daēuuanąm.paitiiārō” cannot correctly someone who is purified; in the Middle communicate the meaning of the Avestan Persian translation, the used term is sentence and it is only a word-by-word yōsdāsrīh (purification and cleanliness), translation of the original text. However, which is an abstract noun. In 19: 22, sometimes the translator repeats the Avestan frasrāuuaiiōiš (composing a poem) is a verb expression in order to maintain the sanctity from root “srav” (to sing) (Bartholomae, of the text and the Middle Persian translation 1904, p. 145) which is the second person is followed by Avestan text. For example, singular transient of present tense (Jackson, the expression 1892, p. 145); in the Middle Persian “nǝmō.uruuaire.vaŋuhi.mazda δāte.ašạ one” translation it is translated as frāz – srāysin

International Journal of English Language & Translation Studies (www.eltsjournal.org) ISSN:2308-5460 Volume: 08 Issue: 03 July-September, 2020 Page | 19

International Journal of English Language & Translation Studies (www.eltsjournal.org) ISSN:2308-5460 Volume: 08 Issue: 03 July-September, 2020

(composing a poem), which is a gerund. In means the start or beginning of an action 23: 19, the term uzgəuruuaiiāt̰ (rising) is a which is not acted upon before until the verb verb from grab (grabbing) + prefix “uz” (up) (past, present, imperative) is accompanied (Bartholomae, 1904, p. 526) in third person by the present preposition of (a) and the singular of present transient tense (Jackson, inchoative prefix of (s), and then the action 1892, p. 163). In the Middle Persian starts. In Ancient Iranian languages, the translation, the selected equivalence was inchoative case is created by adding “s” to aūlā – girisn (rising upward), which is a the root and then inflexing the thematic “a” gerund. after that “s” (Jackson, 1892, § 697, p. 192). 4.2.2 Non-transference of morphological This verb is translated into Middle Persian features of original word to its using prefix “fra” (starting to go) with the Middle Persian equivalent term frāz – rapt. While the translator In this type of changes, the translator accurately communicates the prefix and the replaces a word from a grammatical group inflection of the verb, there is no inchoative with a specific attribute by the same case in Middle Persian since this language grammatical group with different attribute. doesn’t consider such an attribute for verbs. For example, the three cases of masculine, In 19: 12, the term “yaoždaѲāni” (I will feminine, and neutral and three counts of purify) from root “yaož” (purifying) singular, dual, and plural in ancient Iranian (Bartholomae, 1904, p. 1231) is the first languages including Avestan do not exist in person singular transient subjunctive present Middle period languages. For instance, in verb (Jackson, 1892, p. 145); in the Middle 19: 2, the term āpō (waters) is a feminine Persian translation, the equivalent noun from āp (water) (Bartholomae, 1904, p. yōsdāsrīnēm (I purify) is a verb from the 1394) and Vaŋhuiš (good) is a feminine same root which is the first person singular adjective from vahehi (better) (Bartholomae, declarative present tense (Guyova, 2000, p. 1904, p. 1394). These two words together 140) and the subjunctive property of this mean “good waters”, which is translated in verb is neglected in the translation. While Middle Persian as “āw.vēh” (good waters). subjunctive present tense is used for verbs While in Avestan language, the case and showing doubt, desire, and wish, the inflection of these words indicate that they declarative present is used for verbs which are dual in count, this characteristic cannot are occurring in the present or continuously be seen in Middle Persian since Middle in the present. In 19:2, the term “frāiiazaēta” Persian lacks any genders for words. In (high praising) is a verb in third person 19:22, the term gaēϑanąm (the world) is a singular of declarative non-transient feminine noun from gaēϑā and the term (middle) present tense (Jackson, 1892, p. astuuainti aŋhuuō (Astomand World, 144). While there is no consensus regarding material world) is created from two words, the usage of non-transient verbs in Avestan namely aŋhuuō (world, being) a feminine language, Moghadam believes that they are noun from aŋhuuō and astuuainti (material), verbs with non-transient inflection suffix a feminine adjective from astuant, which are that are used when the action of the verb is the names of two worlds in Zoroastrianism. not related to a person or something else and In the Middle Persian translation, the the receiver of the action is the same as the translator didn’t translate gaēϑanąm. The subject of the verb. In other words, these term aŋhuuō which is dual, is translated as verbs do not have an opposite texture. ahvân (worlds), which is a plural noun (noun Ritualistic verbs are one of the eight sets of + the plural preposition of ān) since the verbs in Avesta which are conjugated as Middle Persian language lacks the dual non-transient. The root “yaz” (praising) is an characteristic, the translator uses plural example of such verbs (Moghadam, number to show the meaning. Nematollahi, 2012, p. 103). In the Middle 4.2.3 Non-transference of syntactic Persian translation, “frãz – yazit” is used structure of Avestan language to which is the third person singular of Middle Persian language transient past tense (Goyova, 2000, p. 146); In this case, the translator changes the however, it cannot be conjugated as non- syntactic functionality of a linguistic transient since the Middle Persian language structure. For instance, in 19: 4, frašụ sat does not have a transient or non-transient (started going) is a verb from frašụ sa from attribute for verbs. the root “šū” (going, becoming) + the prefix “fra” (Bartholomae, 1904, p. 1707). The case of this verb is an inchoative case which

A Survey on Translation Techniques in Middle Persian Texts … Sheida Assadi & Katayoun Namiranian

4.2.4 Selection of different grammatical A review of nineteenth chapter of groups in Avestan and Middle Vandidad leads us to the conclusion that the Persian languages translator has been compelled to make In this type of changes, the translator inevitable changes in order to provide the selects an equivalence for the word which is closest equivalence for the Avestan text in different regarding grammatical hierarchy in the Middle Persian text. The changes could Avesta and Middle Persian. In other words, be divided into two groups, namely lexical a word which is single lexicon in Avestan and grammatical principles. It is probable, language, is turned into a prepositional however, to discover other categories phrase or a noun phrase. For instance, in through further investigations. The 19:3, pouru.xv ărǝnaŋhō (full of glory) is grammatical evaluation of the text proves created from two words, namely pouru (full) that the preference of the translator, due to plus xvărǝnaŋhō (glory) which is from his loyalty to the Avestan text and his effort xvărǝnah (Bartholomae, 1904, p. 903) which to maintain the sanctity of content, is usually is an adjective from zaraϑuštrō (highly- to select an equivalence which is closer to glorious Zoroaster). In the Middle Persian the grammar of the Middle Persian translation, it is translated as ez pōr-khărēhīh language. In other words, the translator has (due to having a lot of glory), which is a no choice but to change the structure of the prepositional phrase. In 19: 18, the term text. Sometimes the characteristics of the “uruϑmiianaąm” (booming, growing) is an Middle Persian language make the translator adjective from “uruϑmiia” from the root, obliged to communicate certain aspect of “raoδ” (growing) (Bartholomae, 1904, p. word’s meaning since Middle Persian had 1492). In the Middle Persian translation, it is lost several attributes of ancient languages a prepositional phrase of “â-rȯyisn-aûmand” such as gender, number and dual (having the capability of growing). characteristic of lexicons. However, in many 4.2.5 Conversion of syntactic features in cases, the translator selects a word which Avestan language to morphological belongs to two different lexical groups in features in Middle Persian Avestan and Middle Persian which are In this type of changes, the relation grammatically inconsistent. Sometimes, the between the words, which is shown in translator has no choice but to create some Avestan language through the syntax, is changes in the syntactic structure of Middle shown in Middle Persian using lexical Persian language to communicate the relations. For instance, in 19:9, the term meaning of the word more efficiently. In “zrūne” (time) is a noun from “zaurvan” other cases, the translator selects an (Bartholomae, 1904, p. 1684) which is a equivalence which belongs to two different locative object. The term “akarane” syntactic hierarchies in Avestan and Middle (limitless, infinite) is an adjective from Persian languages, which sometimes creates “karana” (limit, border) plus the negative difficulty in transference of the word prefix of “a” (without). In order to establish meaning. In many cases, the relation the relation between the adjective and the between words which is demonstrated described noun, the translator uses the through syntactic relations in Avestan preposition “pad” and adds “ī”: “pa zamãn i language is shown using lexical relation in akanãra” (in an infinite time). In 19:23, Middle Persian. Since Middle Persian “bāzuuō” (arm) is from bāzav and has an language is a non-inflective language, the ablative case (Jackson, 1892, p. 77). The translator is often obliged to add other words terms “hāuuōiia” (left) and “dašịna” (right) to the text to communicate the original are adjectives for bāzuuō and follow their Avestan concept more efficiently. Regarding noun. Because the Middle Persian is not an semantics, the translator selects words which inflected language, the translator has used have the highest subscriptions with the roots the preposition “pad”: “pa – havē – bāzā” and religious considerations of the Avestan (with the left arm) and “pa (ān) das” (with word. Sometimes, the translator would select the right one (arm)). In 19: 33, the term an equivalent which contains only partial “yaoždāϑriiō” (purity, cleanliness) is a noun meaning of the original word and results in from “yaoždāϑra” and is an ablative object. failure to convey the message correctly. This In the Middle Persian translation, “ez – may be due to the limitation of the lexicons yȯsdâsrîh” (from purity and pureness) is in Middle Persian or the fact that the used. The translator has used the preposition concepts understood by modern linguists “ez” to show the conjugative case of the and scholars through scientific linguistic term in the Avestan language. investigations and comparing various 5. Conclusion languages, were not known to translators at

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International Journal of English Language & Translation Studies (www.eltsjournal.org) ISSN:2308-5460 Volume: 08 Issue: 03 July-September, 2020 the time. Insufficient knowledge of Myth (Collection of Papers). Tehran: translator about many ritual terms and Moeen. proper geographical or religious nouns Anklesaria, B.T. (1949). Pahlavi Vendidad, justifies the awkward repetition of words in Zand-I-Jvit-Dev-Dat. Mumbai: Cama their original form, even when an oriental Institute. appropriate known equivalence is available AVESTA: The Sacred Books of the Parsis. in Middle Persian. Another characteristic of Edited by. KARL F. GELDNER. the Middle Persian texts which damages the Published under the patronage of the validity of the translated volume is the literal Secretary of State for India in translation which could be seen throughout Council. the book. The translator neglects the Bartholomae, Chr. (1904). Altiranisches grammatical structure of the Middle Persian WÖrterbuch. Strassburg: Verlagvon language and puts words together based on Karl J. Trübner. Berlin. Walter De the syntatctical structure of the Avestan Gruyter & co. language. Sometimes, the translator repeats Darmesteter, J. (2005). The Rules of the Avestan expression to maintain the Zoroaster (Vandidad, Avesta). sanctity of the text and then provides the Translated into Persian by Mousa Middle Persian phrases as explanatory notes. javan. Tehran: Donyaye-Ketab. In some cases, the translator adds a word or Encyclopedia Iranica, Last reviewed on a group of words to the Middle Persian text September 05, 2006 from to achieve more precise explanation of https://www.iranicaonline.org/article concept. In fact, the loyalty of the translator s/vendidad to quote ritualistic and sacred statements, Guyova. R. (2000). Grammar of Middle which have a specific ritual significance, is Persian. Translated into Persian by one of the characteristics of the translation Dr. Valiollah Shadan. Tehran: of Vandidad which can be seen throughout Association of Cultural Works and the text. Figures of Tehran University. While the studies carried out in this Jackson, W. (2014). Grammar and Extracts field often leads us to the conclusion that from Avestan Texts. Foreword by translations are mainly of literal nature Hasan Rezaee Bagh Bidi. Tehran: which do not demonstrate the structure of Asatir. Middle Persian and are not beneficial to Josephson, J. (1997). The Pahlavi understand the Avestan text, the current Translation Technique as Illustrated study tried to discover specific translation by Hōm Yašt. Sweden: Upsala frameworks as well as limitations face by universitsbibliotek. translators. Kreyenbroek, Philip J. (2005). Religion and We hope the studies conducted in this Rituals in Neirangestan. Translated area pave the way for further researches on into Persian by Azhideh Moghadam. this valuable book. To carry out deeper Haft Aseman. 28, 224-225. studies, it is essential to refer to other Mackenzie, D. N. (2011). Concise Pahlavi grammatical sources of Middle Persian Dictionary. Translated into Persian language to investigate the structure of this by Mahshid Mir Fakhraee. Tehran: language more accurately. Moreover, Research Center for Humanities and dictionaries on related ancient languages can Cultural Studies. provide us with comprehensive information Moghadam, A. and Nematollahi, N. (2013). regarding the roots, meanings, usage and Middle Verbs and Studying them in historical meanings of the words which New Avesta, Part Two: Avestan helps us achieve deeper, more precise Verbs. Linguistic Research, 1, 95- comparison. Investigation of other chapters 110. of Vandidad and precise comparison with Razi, H. (2006). Avesta: the Oldest Written the nineteenth chapter, which was studied Gem of Ancient Iran, Book of here, could also be very effective. Priests: Vandidad. Tehran: Behjat. Schmitt, R. (2011). Compendium Linguarum References Iranicarum (Compendium of Iranian Languages). Translated into Persian Amouzegar, Zh. (2007). Notes about Zand by Hasan Rezaee Bagh Bidi, First or the Translation and Interpretations Edition. Tehran: Qoqnous of Avesta. Language, Culture, and Publications.

A Survey on Translation Techniques in Middle Persian Texts … Sheida Assadi & Katayoun Namiranian

Tafazoli, A. (1999). History of Iranian Literature before Islam. Tehran: Sokhan.

i The northern part of the Black Sea and it is linked by the narrow (about 4 km or 2.5 mi) Strait of Kerch to the Black Sea. The sea is bounded in the north by mainland Ukraine, in the east by Russia, and in the west by the Crimean Peninsula. ii The prophet Zoroaster is regarded as the founder of Zoroastrianism, which is arguably the world’s oldest monotheistic faith. iii Ahura Mazda is the creator and highest deity of Zoroastrianism. iv Ahriman is the evil, destructive spirit in the dualistic doctrine of Zoroastrianism. v Friedrich Spiegel, Avesta, die heiligen Schriften der Parsen, I, der Vendidad, Wien, 1853; II, Vispered and Yaçna, Wien, 1858. vi Hübschmann “Zur Beurtheilung der traditionellen öbersetzung des Avesta” in Sitzungsberichten der philos- philo. Kl. der K.b. Akademie der Wissenschaft zu München, Bd. II, 1872, 639. vii Jamaspji Dastur Minochehrji Jamasp-Asana “Pahlavi-Vendidad”, Bombay, 1913. viii Degener, A., “Neryosanghs Sanskrit-übersetzung von Škand gumānīk vicār” in Corolla Iranica, ed. by Emmerick, R. and Weber, D., Frankfurt am Main 1991, 49-58. ix G. Gropp “Zâdsprams Interpretation des ahunavaoiryo- Gebetes” in Corolla Iranica 1991, 79- 89. x Bahramgore T.Ankelsaria, "Pahlavi Vendad, Zand-I Jvit-Dev-Dat", Cama Oriental Institute, Mumbai, 1949. xi Josephson Judith, "The Pahlavi Translation Techniques as Illustrated by Hom Yast", Uppsala universitetsbibliotek, Sweden, 1997. xii Skjærvø, Prods Oktor, online in introduction to Zoroastrianism: Zoroastrian. http:// www. Fas. Harvard. Edu/ Iranian/ zoroastrainism/ index.html. University of Harvard, 2006.

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