THE LISTS OF NAMES ROMA OF AHURA MAZDA (YAST 1) Is.LAO. AND VAYU (YAST XV) 2002 AppENDIX IV Vol. XCIV The 101 Names of Ahura Mazdalis I think it is useful to republish here three parallel lists (in Parsi, Pazand and Gujarati) of the 101 names of Ahura Mazda (np. sad-o-yek nam-e xodd), which have great importance in the common religious life of the Zoroastrians!!9, The Pazand list was formerly edited by Anklesaria (1888: 24-26) and then by Antia (1909: 335-37), and I have followed these editions; the Gujarati text, practically identical with the Pazand and the Parsi, is taken from a prayer-book (published by Ervad Kavasji Edalji Kanga) in common use among Parsis. I owe these two lists (and the transcription of the Gujarati with some small changes) to the courtesy of my friend Farrokh Vajifdar, who kindly informs me that “this list is recited in full afer set prayers, though some clear the way, so to speak, by placing it at their beginning - and some even at both ends”. The same list is reprinted in a Khordeh Avesta! Gn Roman script), published by the Union Press of Bombay in 1986 (pp. xiv-xvi). Unfortunately I was not able to read the Parsi text as attested in the Xorda Avesta of Tir Andaz, notwithstanding some specific enquiries in Paris and Tehran; for this reasons I checked the pages of the ms. containing the list with the explanation of the 101 names made by Dastiir NoSirvan (earlier quoted by Anguetil-Duperron 1771, II [Notices]: XXXVI as ms XV, Vieux. Ravaet; now in the Bibliothéque Nationale of Paris: Suppl. Persan 47, ff, UT wish to thank again my colleague Prof. Daniela Menghini (University of Venice) for the kind help in the analysis of the Parsi texts here discussed. U9 See the traditions concerning the 1001 names of Ohrmazd, already referred to in the Introduction. In addition Modi (1937: 231-32) with reference to the consecration of the Towers of Silence, describes the “Tani” ceremony writing: “The ceremony is so called from the fact of ‘tind’ or a very fine thread used 10 mark out the circumference of the Tower and its different parts for the laying of the foundation. One hundred and one fine threads are woven into one strong thread or string”. Modi in a note (n. 1) specifies that these one hundred and one threads are connected with the names of Ohrmazd. 120 As noted by Eric Phalippou (1999, I: 127 n. 1), any good edition of the Xorda Avesta ives this list at the end of the book. 11921v-31%; cf. Blochet 1900: 98-101; Unvala 1940: 18-20), together with a modern list (with a current explanation) sent me by my Zardo&ti friend, Prof. Kasra Vafadari (University of Paris X), on the authority of a Mobédan Mobed of Tehran; on the other hand I have taken into account the 17th century Persian list of 100 names of Obrmazd from Darab Pahlan’s Kholaseh-i Din'21, which was translated and discussed by Modi (1924: 77-92); this very list follows the same order and structure of the others, and simply omits Ohrmazd’s name no. 16 (Parsi ddaru, Paz. adard, Guj. ddaré) and shows a certain confusion in the order and choice of the names between nos. 80-85. Dr Pallan Ichaporia, a Parsi from USA, kindly sent me an English translation of the 101 names published by T.R. Sethna (1980: 208-10), to which I will often refer in the notes because it follows the current (but quite traditional) interpretation given by Parsis and ZardoStyan. See also the Gujarati list of 125 names of Ohrmazd made by Dastiir Marzban (earlier quoted by Anquetil-Duperton 1771, II [Notices]: XXII as ms IX, “Néaeschs et autres prigres en zend ou en parsi et en indou du guzarate”; now in the Bibliotheque Nationale of Paris: Suppl. Persan 43, ff. 203-210" [Blochet 1900: 41-44; cf. Unvala 1940: 17]). This list will be edited and discussed in the last appendix by Eric Phalippou and Raiomond Doctor. It is to be noted that some names are allegro-forms derived from Pahlavi through a Pazand transcription or a Modern Persian misspelling; others are peculiar names of unclear origin, the composition of which appears very uncommon; some forms are, on the other hand, conservative nowwithstandiny the Gujarau or Persian external forms, Very few forms can be derived from the lists of names attested in the Ohrmazd Yast. T have earlier suggested that we cannot exclude a distant influence of the Muslim lists of 99 names of Allah (see in particular de Menasce 1945: 156) on the Zoroastrian one. The Arabic influence is also visible in.the Nam-stayi8n!22, which is also inserted in the third book of the Dénkard!23, 12 T owe the knowledge of this list to Farokh Vajifdar, 122 See Dhabhar 1927; 25-28; 1963: 44: nam-stdyiin 7 dy fohrmacd] hamé bitd ud hamé ast ud hamé bawed. ndm yazad i spenndg méndg andar-iz mendgan ménag, wi “awadih ék, ném ohrmazd-is, xwaday mahist ud tuwandg ud dandg ud dadar ud parwatdar, pang, xwabar ud kirbakkar ud abaxsayinidar, abézag, web, dédestanig. “Praise to the name of him who always has been, always is and always will be: praise to God, the Good Spirit, who is the spirit among the spiritual beings; and his essence is one, and his name is Olrmazd, the Greatest Lord, powerful, wise, creator, nourisher and protector, merciful, beneficent, forgiver, pure, good and equitabie”. Cf. also Anquetil-Duperron 1771, III: 25; see the following note for the parallel text inserted into the Dénkard. 2 See Madan 1911: 80, lines 18-22; Dresden 1966: 59, lines 10-13: ném-stdyin ¥ ay 1 hamé bitd ud hamé ast hamé bawéd, yazad t spenniig méndg i andar-iz mendgan ménds, u-§ aawadih ék, ndm ohrmacd-ic, xwaddy 1 mahist, , dandg, dadar parwaldar, pandg, 120 For this reason, wherever F found a possible correspondence between the Zoroastrian list and that of al-Walid (transmitted by al-Gazali, which is the most famous), I have noted it (in the notes). In particular I would like to stress the first position given in the list to Parsi yazat (etc.), which corresponds to Allah, always the first in the Islamic lists. The same correspondence occurs between the opening formulas of most Zoroastrian Pahlavi books!24, ie. pad ndm i yazad (PWN $M Y yzdt) “in the name of God” (which is rare)!25 and pad ndm I yazadan (PWN 5M Y yzdt’n) “in the name of the Gods"!26 (which is more common) and the Arabic basmala (or tasmiya)!27; bismi’ lah ar-Rahman wa ar-Rahim “by the name of God (Aliah), the awébar, kirbakkar, *abaxSnidar, abézag, weh, dadesténig. “Praise to the name of him who always has been, always is and always will be, God the Good Spirit, who is the spirit ‘among the spiritual beings; and his essence is one, and his name is Ohrmazd, the Greatest Lord, , wise, creator, nourisher and protector, merciful, beneficent, forgives, pure, good and equitable”, See De Menasce 1975: 91, 390. The insertion of mweainag is based on the text of the Nam-stayisn of the Xorda Avesta, 124 Cf, Duchesne-Guillemin 1962: 364, In the Zoroastrian Titerature we can find different formulae, Hike: pad ndm i xwadéy dadar (e.g. in the beginning of the Ayadgar i Zareran, ms. MK, p. 1; cf. Pahlavi Texts, ed. FamaspAsana 1913), pad ndm 1 dadar “in the name of the Creator” (at the beginning of the Abar stayénidirth 7 sOr &ffin, ms, MK, p. 155), pad ndin 7 dadar ohrmazd “in. the name of the Creator Ohnmazd” (e.g. at the beginning of the Mah frawardin voz 1 hordad. ms. MK. 102} or pad ndm f dadar olrmazd 7 rdyomand 7 ewurraddnand “in the name of the Creator Ohmavd, the radiant and wwarraf-endowed" (e.g at the beginning of the Kamimag i ArdaxSir T Pabagan; see Nyberg 1964: 1); pad nam ud nérég ud adyarth 1 dadar ohymazd 7 néwag “in the name and in the power and help of the Creator Ohrmazd, the good” (at the beginning of the Sabrestantha T ran; see Markwart 1931: 8: ef. ms, MK, p. 18). See also Gignoux 1979: 163 and Shaked 1992: 152. 125 See the ms. MK, p. 78; off. Pahlavi Texts, ed. by JamaspAsana, 1913. This formula is attested on a “poids bilingue arabo-sassanide” of the end of the 7th century (published by Curiel & Gignoux 1976), where “a arabe b-sm’llh sur avers, correspond Ia traduction pehlevie PWN SM Y yzdt sur le revers, signifiant ‘Au nom de Diew’ (pad nam i Yazd)", See the other sources (in Bactrian, Sogdian and Pahlavi) quoted by Gignoux 1979: 161-62. See now the freshly edited Bactrian documents published by Sims-Williams (2000: 144-45): m8o vayo weCiSaco “in the name of God”. 126 Bausani (1963: 39 n, 2) and Duchesae-Guillemin (1960; 102) assume that Pahl. yazadén should have been used with the value of a singular, as New Persian yazadan; on the other hand Gignoux has shown that such an interpretation is not supported by the available data; in fact we actually have many instances of the contrastive use of yazad and yazadén in (Sasanian) Pahlavi and in later sources, as, e.g., in onomastics and on seals (see names like yazadan-gird and yazad-gird) and we cannot assume that yazadéin was used instead of the singular in the case of Ohrmazd. It is possible, as Gignoux suggests, that the semantic restriction of yazadan to the singular was later imposed under Muslim pressure, Cf. also the case of the Persian besme'ilah used in the Mar Namah (see below), 127 See Goldziher 1909: 667b. 121