The Mazandarani Dialect of Kalijān Rostāq

Located in the Caspian forest south of the capital city of Sāri in Mazandaran, the rural district of Kalijān Rostāq is home to a number of close-knit villages which share a local Mazandarani dialect. The vernacular offers some authentic features in phonology, morphology, and lexis that are otherwise lost in the urban variety spoken in Sāri due to contact with Persian. In an attempt to elucidate on the loosely-known aspects of the Mazandarani language, this study offers a sketch grammar of the dialect of Kalijān Rostāq with a view to typological features. The glossary that follows includes many Caspian cultural items that are already moribund in the language.     

AW. Mar∂tānō

Ohne Zusammenfassung

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AW. Martn

     

A Diplomatic Edition of the Introductory Section of Yamāri's Pramā(n)avārttikāla(n)kāra(t)īkā Supari(s)uddhā——Folios 3a1-10a1

Introduction As it is well-known,Yamāri's Pramā(n)avārttikāla(n)kāra(t)īkā Supari(s)uddhā (hereafter PVATS)1 on Praj(n)ākaragupta's Pramā(n) avārttikāla(n)kāra (hereafter PVA) contains a lot of materials concerning various topics which are very important for historical reconstruction of the later development of the Buddhist epistemological system,especially the tradition beginning with Dharmakīrti's Pramā(n)avārttika (hereafter PV).     

Jāmī's Salāmān va Absāl: Political Statements and Mystical Advice Addressed to the Āq Qoyūnlū Court of Sultān Ya‘qūb (d. 896/1490)

This article explores Salāmān va Absāl, one of seven poems which comprise Jāmī's collection of long masnavīs, known collectively as the Haft aurang. The work, which gained some renown outside Iran due to the English version of Edward FitzGerald, has nevertheless received little attention in modern scholarship. The few investigations of Salāmān va Absāl, moreover, have dwelled on its narrative, which tells the story of the carnal attraction of a prince for his wet-nurse, and never situated the work in its historical context or examined its political content. In addition, the allegorical symbolism of the tale, especially its depiction of key stages of the Sufi path, such as the act of repentance, has not been discussed in terms of representing a work of mystical advice. With these concerns in mind, the present article discusses the possibility that the political elements in Salāmān va Absāl complement the advice it gives on becoming a Sufi. Seen from this perspective, it would appear that Salāmān va Absāl correlates the notion of the just ruler to the Sufi concept of the “Perfect Man” to the extent that Jāmī presents the Sufi-king as the ideal medieval Islamic ruler. By implication, the work advises its royal patron, Sultān Ya‘qūb, to repent and embark upon the Sufi path, doing so, Jāmī intimates, would lead Ya‘qūb to realize his rank as God's “true” vicegerent.     

Zur Bedeutung von indoiranisch *nāu̯ii̯a-

Young Avestan nāuuiia-, Old Persian nāviyā, Sanskrit nāvyà-, all descending from Indo-Iranian *nāu̯ii̯a-, are usually glossed by ‘passable (only) by boat, not to be crossed without the help of a boat’. A closer examination of the contexts they occur in reveals that the meaning ‘streaming, raging’ is much more appropriate. In consequence, *nāu̯ii̯a- can not be a secondary derivative of Indo-Iranian *nāu̯- ‘ship, boat’, which is improbable for other reasons as well. It is suggested that *nāu̯ii̯a- rather represents a primary formation derived from the Indo-Iranian root *nāu̯- ‘to flow’.