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ISMEO ASSOCIAZIONE INTERNAZIONALE DI STUDI SUL MEDITERRANEO E L’ORIENTE

SERIE ORIENTALE ROMA FONDATA NEL 1950 DA GIUSEPPE TUCCI

DIRETTA DAL 1979 DA GHERARDO GNOLI

Scientific Board: Timothy H. Barrett, East Asian History, School of Or. and African Studies, London Alessandro Bausi, Äthiopistik, Asien-Afrika-Institut, Universität Hamburg Peter Kornicki, East Asian Studies, Cambridge University Daniel Potts, Ancient Near Eastern Archaeology and History, Inst. for the Study of the Ancient World, New York University

Editor: Adriano V. Rossi

NUOVA SERIE Vol. 5

R O M A ISMEO 2017 UNIVERSITÀ DEGLI STUDI DI NAPOLI “L’ORIENTALE” DIPARTIMENTO ASIA , A FRICA E MEDITERRANEO

ISMEO – ASSOCIAZIONE INTERNAZIONALE DI STUDI SUL MEDITERRANEO E L’ORIENTE

STUDIA PHILOLOGICA IRANICA GHERARDO GNOLI MEMORIAL VOLUME

Edited by Enrico Morano, Elio Provasi and Adriano V. Rossi

ROMA SCIENZE E LETTERE 2017 This volume was published with a grant from the: – PRIN 2009 Project (2009JHSEE7) “Sedi del potere, comunicazione politica e società nell’Iran achemenide: ricerche e studi archeologici ed epigrafici”, directed at L’Orientale University by Adriano V. Rossi; – MIUR Project “Studi e ricerche sulle culture dell’Asia e dell’Africa: tradizione e continuità, rivitalizzazione e divulgazione”.

ISBN 9788866871156

Layout by Beniamino Melasecchi Gherardo Gnoli in a photo from the early 2010s.

Studia Philologica Iranica. Gherardo Gnoli Memorial Volume

EDITORIAL BOARD

†Richard N. Frye Philippe Gignoux Almut Hintze Helmut Humbach Jean Kellens Gilbert Lazard Maria Macuch Rüdiger Schmitt Martin Schwartz Shaul Shaked Nicholas Sims-Williams Prods O. Skjærvø Gernot L. Windfuhr Ehsan Yarshater Yutaka Yoshida

CONTENTS

Preface by E. Morano, E. Provasi and A.V. Rossi ...... ix

M. Alram, Ein Schatzfund des Hunnen-Königs Mihirakula ...... 1 G. Asatrian, Middle Iranian Lexical Archaisms in Armenian Dialects .. 7 H.R. Baghbidi, Three Etymological Notes ...... 17 C.G. Cereti, A Short Note on MHDA 38 ...... 23 J. Cheung, On the Origin of the Terms “Afghan” & “Pashtun” (Again) 31 C.A. Ciancaglini, Phonology, Etymology and Transcription Issues of Middle Persian Final Sequences ‹ -lg› and ‹-lkꞌ› ...... 51 I. Colditz, Another Fragment of the “Parable on the Female Hearer Xybr ʾ”? ...... 63 M. Dandamayev, Indian Soldiers in Achaemenid Babylonia ...... 79 A. de Jong, The Women Who Witnessed Zoroaster’s Birth ...... 85 D. Durkin-Meisterernst, Yima’s anādruxti- ...... 93 E. Filippone, On the Meaning of Avestan nāuuiia- and Pahlavi *nāydāg 99 Ph. Gignoux, Sur les noms de personnes et quelques particularités lin - guistiques d’une nouvelle collection privée de parchemins pehlevis 139 R. Gyselen, Formules moyen-perses et monogrammes sassanides ...... 147 A. Hintze, The Advance of the Daēnā: The Vištāsp Yašt and an Obscure 165 Word in the Hā δōxt Nask ...... H. Humbach, Zarathushtra and the Balance ...... 179 J. Josephson, The Pahlavi Psalter as a Translation ...... 187 J. Kellens, Les Gâthâs dites de Zarathusthra ...... 199 G. Lazard, Les racines de la langue persane ...... 207 P. Lecoq, Le -a final en vieux perse ...... 217 C. Leurini, The Virgins and the Bride: Matt. 25:1 in the Manichaean Middle Persian Fragment M36 ...... 223 P.B. Lurje, More on Sogdian Versification: Translated and Original Compositions ...... 243 M. Macuch, A Legal Controversy from the Sasanian Period in a Late Pahlavi Rivāyat Text ...... 257 M. Maggi, Annotations on the Book of Zambasta , IV: Ronald E. Em- merick’s Notes ...... 273 E. Morano, The Jackals and the Elephant: A Manichaean Sogdian Tale in Manichaean Script. With an Appendix with Corrections to Previ - ously Edited Fragments of Tales ...... 293 É. Pirart, Les Soleils de l’Avesta ...... 299 A. Piras, X ˅arǝnah- and the Garlands. Notes about the Avestan and Manichaean Yima ...... 311 E. Provasi, Some Notes on Sogdian Phonology: Prothetic Aleph and Labialised Velars ...... 325 Ch. Reck, Form and Emptiness: A Fragment of a Sogdian Version of the Heart Sutra? ...... 353 A.V. Rossi, Ten Years of Achaemenid Philology: Old Persian & Achaemenid Elamite 2006-2016 ...... 359 G. Scarcia, Alla ricerca di un Ur-Farhâd: Hercules patiens, magnetico signor dottore, scalpellino, feldmaresciallo mecenate? ...... 395 R. Schmitt, Der Flußgott Oxos in der iranischen Anthroponymie ...... 413 M. Schwartz, An Achaemenid Position, and Gathic Composition: OPers. *grasta-(pati-), OAv. grə ̄hma-, and PIE √gʰres ...... 427 Sh. Shaked, Zoroastrian Views on Suffering ...... 435 N. Sims-Williams, The Name of the Kushan Goddess Ομμα ...... 449 P.O. Skjærvø, Khotanese Land Purchase Deeds ...... 455 D. Weber, Bemerkungen zu einigen Personennamen in den neuen Do - kumenten aus Tabaristan ...... 469 G. Windfuhr, The Enigmatic kurušag Ewe that Nursed Infant Zarathush - tra, and the Precession of the Equinoxes ...... 477 E. Yarshater, Tāti Dialects ...... 491 Y. Yoshida, A Manichaean Middle Persian Fragment Preserved in the Kyōushooku Library, Osaka, Japan ...... 509 P. Zieme , Ein altuigurisches Fragment zur manichäischen Ethik ...... 517

Plates ...... 525 PREFACE

Gherardo Gnoli (Rome 1937 – Cagli 2012) was one of the most distinguished scholars of pre-Islamic Iran. From 1965 to 1993 he was Professor of Iranian Philology at the Istituto Universitario Orientale of Naples (now L’Orientale Uni - versity), of which he was also Rector from 1970 to 1978. Then, from 1993 to 2008 he was appointed Professor of the “Religious History of Iran and Central Asia” at the University of Rome La Sapienza, and Professor Emeritus since 2009. It was mainly due to Gherardo Gnoli’s work and teaching that Iranian philology in Italy was able to grow into a distinct field of studies parallel to that of Persian studies. He was a member of many scientific academies. From 1979 to 1995, succeeding Giuseppe Tucci and Sabatino Moscati, he was President of the Istituto Italiano per il Medio ed Estremo Oriente (IsMEO) and since 1995 of the Istituto Italiano per l’Africa e l'Oriente (IsIAO). As President of the IsMEO, he contributed signif - icantly to the expansion of Italian research work in Asia (after 1995 also in Africa) by increasing both the size of the related disciplines and the geographical areas involved. He was also a founding member of the Societas Iranological Europaea (SIE), and it is not mere coincidence that, as long as the IsIAO was active, the of - ficial seat of the Societas was located at the Institute. As Rector of the Istituto Universitario Orientale, he was the main promoter of a far reaching reform which was destined to transform an antiquated institution devoted to the study of a few languages and cultures of modern Asia and Africa into a modern, highly specialised university, in which the cultures of Asia and Africa were studied in their historical premises and modern developments, as well as in their interactions with European cultures. Already in 2003 a number of his pupils and friends offered to Gherardo a vol - ume on the occasion of his 65th birthday. The scope of this volume was restricted to only one of the main fields of interest of the dedicatee, viz. pre-Islamic Iranian religions approached from a historical and philological point of view; conse - quently the volume appeared as Religious themes and texts of pre-Islamic Iran and Central Asia in the series “Beiträge zur Iranistik” of Reichelt Verlag directed by Nicholas Sims-Williams. Approaching his seventy-fifth birthday, some friends insisted that the main Italian institutions in which Gherardo had been active should offer a volume of studies in his honour; and Gherardo, though somewhat reluctantly, admitted that a volume connected with his name could be conceived only as a joint effort of L’Orientale University and IsIAO. Major problems distracted the attention of Gherardo and his friends in the subsequent months, and during 2012 two sad events happened almost simultane - ously, Gherardo’s passing and the IsIAO dissolution by the Italian Berlusconi Gov - ernment. It was clear at this point that the projected volume should be realised. After the re-foundation of ISMEO as an International Association in 2012, it was decided that the new Association should join L’Orientale University in the project, that an international editorial board with fifteen leading Iranianists should be set up, and that the volume should be edited by Enrico Morano, Elio Provasi and Adriano V. Rossi, and the invitation to contribute should be circulated among senior col - leagues and friends who had on occasions discussed with the dedicatee different questions of Iranian philology stricto sensu . The present volume benefited from the collaboration and support of many peo - ple and institutions, above all L’Orientale University and ISMEO. We are deeply indebted to the colleagues and friends who readily accepted the invitation to join the editorial board of this volume; we profoundly miss the scheduled contributions by Werner Sundermann and Richard Frye; other colleagues, though unable to comply with our request for a contribution for different reasons, expressed their appreciation of the initiative. We are grateful to all colleagues who have con - tributed articles.

Enrico Morano Elio Provasi Adriano V. Rossi

A bibliography of the works (1961-2007) of Gherardo Gnoli has been published in Biblio - grafia di Gherardo Gnoli pubblicata nella ricorrenza del suo 70 0 compleanno il 6 dicembre 2007 , Roma, Aléxandros, 2007 ; all updates of the bibliography up to 2013 will be included in a second editition (in the press). Yutaka YOShIDa kyoto

A Manichaean Middle Persian Fragment Preserved in the Kyōushooku Library, Osaka, Japan 1

0. Introduction: Manichaean Middle Iranian Manuscripts Preserved in Japan

the number of manichaean middle Iranian texts preserved in Japan is not high. the bulk of them are those acquired by the Otani expedition and are currently housed in the main library of ryūkoku university, kyoto. 2 they were published by me in collaboration with the late Professors k. kuDara and W. S uNDermaNN : Irango danpenshūsei [Iranian fragments from the Otani Collection. Iranian frag - ments unearthed in Central Asia by Otani Mission and Kept at the Library of Ryūkoku University] , kyoto 1997 [1999]. 3 Since the publication of the volume just mentioned, some forty Sogdian fragments belonging to the Otani Collection have been re-discovered among the Nachlass of the late Professor k. O gaWa . a short list of the collection has been published 4 and one fragment among them has been proved to belong to the same manuscript as Ch/So 14742, Otani 7281, and Otani 10001. 5 apart from them another four small fragments have appeared in the library of tokyo university. 6 they are among those turfan texts purchased from a Chinese 梁素文 collector named lIaNg SuWeN before the war. a succinct catalogue of the fragments was once published. 7 In this paper dedicated to the volume in memory of the late Professor g. gNOlI , I edit yet another unpublished manichaean middle Persian fragment pre - served in Japan. 8 Since the relationship between Iranian manichaeism and zoroas - trianism was one of his main fields of study, I hope my edition of this small fragment will interest his deceased soul.

1 I am indebted to Prof. N. S ImS -W IllIamS and Prof. D. D urkIN -m eIStererNSt for com - ments and discussion. Some of their suggestions are cited below in relevant places. 2 On the Iranian manuscripts of the Otani collection now preserved in the lushun museum, China see YOShIDa 2012, pp. 39-53. 3 For fragments belonging to the minor collections see also my article: “Nihonni hokansareteiru tyūseiirangoshiryō nitsuite [On the middle Iranian texts preserved in Japan]” (YOShIDa 1998). 4 Cf. OgI , k ItSuDō , Y OShIDa 2008. 5 On these fragments see YOShIDa 2010. 6 See appendix below. 7 Cf. Tōkyō Daigaku shozō bukkyōkankei kichōshoten. Tenjishiryō mokuroku 2001, esp. pp. 7, 20-24. 8 I thank Professor e . k OIzumI and Dr k. kItSuDō for drawing my attention to this fragment. I also thank kyōushooku library for permitting me to study the manuscript and to reproduce it in this article. 510 Yutaka Yoshida

1. Manuscript

Quite recently, one middle Persian fragment has appeared among the manu - scripts collection of the late Professor tOru haNeDa (1882-1955). the collection is dubbed as tonkō hikyū 敦煌秘笈 or “Selected treasure of Dunhuang” and is kept in a private library called kyōu Shooku 杏雨書屋 , Osaka, Japan. as the des - ignation of the collection suggests, the bulk of the collection are those Dunhuang 李 Chinese manuscripts once owned by a famous Chinese collector lI CheNgDuO 盛鐸 (1858-1935). the manuscript in question bears a signature 羽 719 (hereafter haNeDa 719) in the library and its photograph is published in volume 9 (pp. 152- 153) of the series of facsimile volumes entitled Tonkō Hikyū 敦煌秘笈 being pub - lished by the library. On one side of haNeDa 719 a vermilion seal is impressed, 木齋審定 which reads muzhaishending ; this is known to be lI CheNgDuO ’s own - ership seal impression. 9 as one can see from fig. 1, this middle Persian fragment is written in manichaean script and comes from the lower part of a folio. the fragment preserves right, left and bottom margins and measures 7.8 cm by 14.1 cm. each side comprises three verses written in a couplet (total six lines on each side) and each line is 9 cm long. this lay out of the manuscripts clearly indicates that it comes from a codex book consisting of hymn cycle(s) and the height of a page would have been ca . 28 cm or two times as long as its width, i.e. 14.1 cm; each page of the book is likely to have comprised ten two-lined verses. 10 In light of different sizes of spaces along the right and left margins, recto and verso of the folio can easily be recognized. While the recto side is clean and letters can be read without difficulty, the verso side is badly stained so that considerable parts of the text are effaced. One can also see mirror-image impressions of letters from the following page. the present state of the verso seems to indicate that the fragment was once glued to a blank side of another document, possibly a Buddhist Chinese text(?), for enforcement. the fact that the manuscript was once owned by li Chengduo, famous col - lector of Dunhuang manuscripts, implies that it came from Dunhuang rather than turfan. It is true that one manichaean text written in manichaean script, a scroll of the Xwāstwānīft in uighur, was discovered in Dunhuang, but it has been the only one example so far and no other similar texts were found there. this situation induces one to assume the turfan origin of haNeDa 719. accordingly, the problem surrounding its original place of discovery must remain open , for the time being. 11

9 Nevertheless, it was once proved by a. F uJIeDa that lI CheNgDuO ’s ownership seals were faked, and that many Dunhuang and turfan fragments bearing this and similar ownership seal impressions did not belong to lI CheNgDuO ’s collection, cf. FuJIeDa 1985. 10 On the layout the manuscripts of manichaean hymn cycles from the german turfan col - lection see SuNDermaNN 2012, pp. 13-15. 11 Professor t. takata was kind enough to check t. haNeDa ’s old list of his collection. ac - cording to it, he bought the fragment in april, 1942 and he also suspected its turfan origin at that time. A Manichaean Middle Persian Fragment 511

2. Text, Translation and Commentary

here follows the text and translation. In the text, letters in [square brackets] are restored by the present author and (round brackets) indicate partly damaged letters, while slash marks (//////) represent effaced surface. In the translation, words in (round brackets) are not in the text but are added to enhance the understanding of the contents.

Text recto 1 dydydwmyd ͗n trs u dw š ͗rm ͑y byrwn 2 ͗gryt ͗n pc dyl wy y ͗d 3 ͑y xwd hynd d ͗hw ͗ n ͑ym ͗c pydr 4 ͗wd h ͗mj ͗r ͑ym ͗c n y ͗g ͗n 5 kym pd hrw g y ͗g ͗wd pn d ͗n 6 mn zywnynd ͗wm ͗wr w ͗hmynyynd verso 1 (b)//////////////// ͑y ͗wšt ( ͗f)t g ͗na 2 /////////////////////// ( ͗wz)dyḫ b ͗wd ͗yd a 3 ////////////(w)yd ( ͗wt)’n a ͗ny a pws b w ͗n 4 ////////////////////// wrd(ym) c ͗cd ͗ ͗ gnyn 5 /////////////////////////d ͑y w s ͗ne 6 m(yrd) f ////// g ͗by r ͗ḫ pd trygry(m) a: It is difficult to read from the photograph but letters are clearly visible on the original. b: Only weak traces of the first two letters are seen and ’w- is more or less my restoration. c: Only a weak trace of - y- visible. d: a relatively large blank space between ͗c an d ͗͗gnyn . e: a space between ͑y and ws ͗n is twice as large as that between -d and ͑y. f: Only weak traces of the last two letters and - rd is virtually my restoration. g: a very short word comprising three letters.

Translation recto “1-2: You (pl.) saw my outward respect and love. If (only) you had made (them) open in (your) hearts too! 3-4: Which themselves are gifts from my father and comrades since (the time of) my ancestors. 5-6: Which in every place and (on every) road will make me live and will make me rejoice.” verso “1-2: . . . of those who are oppressed . . . you (pl.) help the exiled . . . 3-4: . . . and I will be your (pl.) son . . . I turn together. 5-6: . . . of many people(?) . . . (is/am) lost in the process of transmigration(?).” 512 Yutaka Yoshida

Commentary In this hymn “I” addresses to “you (pl.),” cf. verso 3: “I will be your son.” In the context of manichaean hymn cycles, the first person singular is most likely to represent the living Soul, which is suffering from maltreatment in this world. the fragmentary state of the text makes it difficult to infer whom the second person plural pronoun refers to. however, it is tempting to identify the text with the Gōwišn ī grīw zīndag “the Sermon of the living Self,” since it is a speech of the World Soul addressed to the human beings. Nevertheless, I have not found a par - allel passage in the text of the Gōwišn ī grīw zīndag recently edited by SuNDer - maNN .12 a cursory survey of the manuscripts of the hymn studied by SuNDermaNN , of which the photographs are available in the website of the turfanforschung, did not enable me to find a similar manuscript among them, either. 13 recto 1, dydydwmy d͗n: as it stands the form is incomprehensible. Obviously dyd-wm-y d͗n “seen-me/my-you (pl.)” was intended. as Professor SImS -W IllIamS suggested, the scribe began to write * dyd-y d ͗n “you saw,” but when he was writing dyd-yd- he remembered -wm . the ordinary form of the second person plural form of the enclitic pronoun is - (V) t ͗n (cf. recto line 2: ͗gryt ͗n and verso line 3: ͗wt ͗n), but occasionally it appears as -(V) d ͗n. however, the distribution of -t ͗ n and -d ͗ n is hard to account for. 14 relative frequency of -y d ͗n form in the Gōwišn ī grīw zīndag 15 may lend support to my tentative identification of the present text with the hymn cycle. In principle, dyd-wm-yd ͗n can mean both “you saw me/my” and “I saw you/your,” since the order of the enclitic pronouns is not dependent on functions but on the person: a first person suffix precedes a second person, and a second per - son precedes a third. 16 recto 2, wy yd͗ : my translation “made open” of this verb is based on a Parthian com - pound wy ͗drwmb “open-mouthed,” on which see DurkIN -m eIStererNSt 2004, p. 350b. recto 6, ͗wr w ͗hmynyynd : this word is attested for the first time in this text, but its derivation from ͗wr w ͗hmyḫ “joy” and its meaning “to make someone re - joice” are obvious enough. verso 3, ͗ny: For this late form for ͗n “I” see heNNINg 1958, esp. p. 90, n. 2. ͗ny also appears several times in the text of Gōwišn ī grīw zīndag edited by SuN - DermaNN .17 the following verse somewhat resembles the present. ͗wd ͗gr qdyxw d ͗(y͑ )y frwx wy[nd ͗ n] ky ͗ny b w ͗ n ny ͗n ͗wd g[nz] und ob ich einen wohlhabenden hausherrn finden [werde], dem ich Schatz und tre[sor] sein werde (cf. SuNDermaNN 2012, pp. 110-111).

12 Cf. SuNDermaNN 2012. See fn. 9 above. 13 For the description of the manuscripts see also ibid ., pp. 30-48. 14 Cf. SImS -W IllIamS 1981, pp. 165-176, esp. p. 171, n. 25. 15 Cf. SuNDermaNN 2012, p. 199. 16 Cf. BruNNer 1977, p. 99. 17 On this point see also SuNDermaNN 2012, pp. 16-17. A Manichaean Middle Persian Fragment 513

however, the World Soul being the First man’s son, “I will be your (pl.) son” sounds a bit odd. verso 6, ͗by r ͗ḫ: It also appears for the first time in this text, but again its ety - mology, i.e. ͗by “without” + r ͗ḫ “road,” is obvious. Prof. D. DurkIN -m eIStererNSt was kind enough to inform me about heNNINg ’s old note, where he translates Parthian ͗ byr ͗ ḫ as “lost.” I cite one of the two verses of m98 containing ͗byr ͗ḫ transcribed by Prof. DurkIN -m eIStererNSt together with his english translation.

ngwhynd u ͑ zwrtynd oo snynd ͗wsnynd ’w d ͗( ͗j)y(n)[d] pdmwcynd wsn cyhrg oo ͗c zhg ͗w zhg ͗byr ͗ḫ šwynd they sink and turn, they rise, descend and are reborn. they put on many forms, from child to child they go, lost.

It is more than likely that ͗byr ͗h in our verse also refers to the fate of the World Soul losing its way and suffering maltreatment in this world. verso 6, trygrym : It has not been encountered in the middle Persian or Parthian texts so far published. In view of the preceding word ͗byr ͗ ḫ and the con - text, one may expect here a word denoting the place or process in which the World Soul is undergoing reincarnation. my translation “transmigration” is a mere guess based on Professor SImS -W IllIamS ’s suggestion that try could be an adverbial el - ement meaning “over.” If this assumption is correct, grym may perhaps be a verbal noun containing a suffix -m (< Old Iranian * -man ) like nšym “seat” originating from * ni-šadman- .18

3. Appendix

In concluding this paper I should like to cite my old note of the four fragments kept in the library of tokyo university. unfortunately, they are all mounted on paper for enforcement and one can only see one side, although it is more or less certain that they bear texts on the other side as well.

(1) a00/4034/a-3/B-03 [21] 19 (3.0 cm × 11.1 cm): middle Persian 1 mw(r) w ͗ḫ drwdwt r ͗[ 2 ( ͗wṭ) a pyšyy zy w ͗p(d r )͗my(šn)[ a a: a small tip dismembered from the main fragment is joined in a wrong way, but the read - ing seems to be certain.

18 I myself first analysed the word into tryg and rym “filth” and etymologized tryg as from *trṇka - meaning “torture, pain.” For its form and meaning compare Sogdian tr͗nk ͗“id.” and its Parthian cognate tryxt “distress” < *trṇxti -. 19 this is a signature borne by the manuscript in the library. the three middle Persian frag - ments seem to come from one and the same manuscript and possibly from the same folio, which is likely to comprise a panegyric or installation hymn to a church dignitary (hmwc’g “teacher”). 514 Yutaka Yoshida

(2) a00/4034/a-3/B-04 [22] (2.9 cm × 6.9 cm): middle Persian 1 hrw p ͗ygws kw zyw[yḫ? 2 fryst g ͗nwt p͗y( ͗)[nd

(3) a00/4034/a-3/B-04 [23] (2.8 cm × 7.3 cm): middle Persian 1 oo ͗s(.)[ ](. . .)[ 2 hwjdg s ͗rd ͗rsic hm(w)[ c ͗g?

(4) a00/4034/a-3/B-04 [24] 20 (5.8 cm × 4.0 cm): Sogdian 1 [ ](š )[ 2 [ ]( n͗)[š] w ͗t ͗ty n ͗[ 3 [ ](x)[y] δβyyrt βwtskwn [ 4 [ ](’)styyḫ o ͗rty m ͗y[ 5 [ ](w)krw w ͗xšt ms[ 6 [ xw] t ͗wyy z ͗yy sk w ͗(.)[ 7 [ ] k δ ͗kw xwštr[

20 this fragment is reproduced in the book mentioned in fn. 7 above. Cf. its plate no. 19. the photograph is also available at the following address: http://www.lib.u-tokyo.ac.jp/tenjikai/tenjikai2001/gazo19.html. A Manichaean Middle Persian Fragment 515 reFereNCeS

Ch. B ruNNer : A Syntax of Western Middle Iranian . New York 1977. D. D urkIN -m eIStererNSt : Dictionary of Manichaean Middle Persian and Parthian . turn - hout 2004. a. FuJIeDa : “‘tokukarishihanshōkakuchinzō’ in nitsuite [On the ownership seal inscribed with ‘Dehua lishi Fanjiangge zhenzang 徳化李氏凡将閣珍蔵 ’].” In: Gakusō , 7 (1985), pp. 153-173. W.B. heNNINg : “mitteliranisch.” In: Handbuch der Orientalistik, 1. Abt., 4. Band, Iranistik, 1. Abschn. Linguistik . köln 1958, pp. 20-130. k. kuDara , W. S uNDermaNN , Y. YOShIDa : Irango danpenshūsei [Iranian fragments from the Otani Collection. Iranian fragments unearthed in Central asia by Otani mission and kept at the library of ryūkoku university]. kyoto 1997 [1999]. a. O gI , k. k ItSuD ō, Y. Y OShIDa : “Otanitankentai shūshū ‘Saigonji tachibanashiryō’ nis - tuite [On the so-called ‘Saigonji-tachibana fragments’ from the manuscripts discovered by the Otani expedition].” In: Tōyōshien 70-71 (2008), pp. 59-79. N. S ImS -W IllIamS : “Notes on manichaean middle Persian morphology.” In: Studia Iranica 10/2 (1981), pp. 165-176. W. S uNDermaNN : Die Rede der lebendigen Seele . turnhout 2012 (Berliner turfantexte XXX). Tōkyō Daigaku shozō bukkyōkankei kichōshoten. Tenjishiryō mokuroku [exhibition cata - logue of the rare Buddhist manuscrits preserved in the library of tokyo university]. tokyo 2001. Y. Y OShIDa : “Nihonni hokansareteiru tyūseiirangoshiryō nitsuite [On the middle Iranian texts preserved in Japan].” In: Ajia gengo ronsō 2, kobe City university: annals of Foreign Studies, XXXIX (1998), pp. 101-120. — “Shinshutsuno sogudogo shiryō nitsuite [On some recently discovered Sogdian mate - rial].” In: Kyōto Daigaku Bungakubukiyō 49 (2010), pp. 1-24. — “ryojun hakubutsukan shozōno sogudogo shiryō [On the Sogdian texts preserved in the lushun museum].” In: ryojun hakubutsukan & ryūkokudaigaku kyōhen, Chūōajia shutudono bukkyōshahon . kyoto 2012.

PLATES Pl. 1 Yoshida (pp. 1-7)

Haneda 719 recto . Yoshida (pp. 1-7) Pl. 2

Haneda 719 verso .