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TEXTS AND MANUSCRIPTS: DESCRIPTION AND RESEARCH B. Ashurov SOGDIAN CHRISTIAN TEXTS: THE MANIFESTATION OF “SOGDIAN CHRISTIANITY” [1] Abstract. This paper aims to discuss the philological “mechanisms” used in translating Christian texts into Sogdian. It focuses specifically on how different Christian theological and ecclesiological vocabularies were translated from Syriac. Particular empha- sis will be given to showing how the Sogdian Church linguistically contextualized its theological and ecclesiological concepts. Section 1 offers introductory review of the composition of the texts focusing on the physical organization and philological structure of the texts, including short survey of research history on individual vocabularies. Section 2 discusses the translation mechanisms observed in structure of the texts. Section 3 provides examples of the “Christian” vocabularies related to a selected major theological ecclesiological concepts and expressions. Keywords: Christian texts, Sogdian Christianity, Central Asia, The Church of the East, linguistic contextualization Introduction The period between the fall of the great Kušan Kingdom tions for their culture. The trade brought them into close (4th century AD) and the Arab invasion (8th century contact with different “ethno-linguistic” communities and AD) was a time of great flourishing for Sogdiana both contributed to the enrichment of their worldview and of economically and culturally. their culture in general. In particular, one of major conse- This time period witnessed the steady spread of Sog- quences was the intensive growth of different religious dian culture outside its immediate geopolitical bounda- components in Sogdian culture, such as Christianity. ries; from the Zarafš(cid:407)n valley to (cid:253)a(cid:254), Semirechye and Aside from references in literary sources, evidence China. Sogdian towns and cities were planted along the of “Sogdian Christianity” has reached us through various main trade routes and in economically strategic areas. material culture objects and texts. Sogdian Christian Although these so called “colonies” were primary agri- texts are one of the largest extant Christian bodies of culturalist societies, they played a major role in the de- writing in an Iranian language, and were discovered in velopment of local sedentary urban culture since much the early decades of the twentieth century by members of of the region was mainly inhabited by (semi) nomadic the German Turfan Expeditions during the four cam- pastoralist communities. paigns, led by Albert Grünwedel and Alber von le Coq Sogdian communities outside of Sogdiana were also between 1902 and 1914 [2]. instrumental “service providers” for caravans (mainly All Sogdian Christian texts known today were dis- led by Sogdians) that travelled through their cities. covered at the ruin of Shüi-pang, near the modern-day The prosperity of Sogdian commerce in early medieval town of Bulayïq, located 10 km north of Turfan, China, period (5th—8th centuries AD) had significant implica- and a small number were found in the Dunhuang area [3]. History of Research The diversity of the vocabulary in Sogdian Christian Syriac Christian technical terms and their Sogdian coun- texts was first noted by Émile Benveniste [4], where he terparts. In particular, he stressed the Persian background focused on various categories of Christian terminology: and characteristics of Sogdian Christian texts, as mani- either Middle Persian or technical words designated as fested in their use of Middle Persian words. Nicholas Syriac loanwords. A further study on the topic was un- Sims-Williams [6] has studied the “Syriac elements in dertaken by Olaf Hansen [5] who also presented a list of Sogdian” and discussed many important individual words. © B. Ashurov, 2015 4 Manuscripta Orientalia. VOL. 21 NO. 1 JUNE 2015 Physical Organization and Philological Structure of the Texts The extant Sogdian Christian texts vary in sizes and accord with Sogdian morpho-syntactical structure. This compositional arrangements. There are manuscripts feature is well evident in the example below: containing a single work or a collection of thematically related texts, as well as manuscripts containing various mn [d(cid:1800)b(cid:1205)(cid:1204) ]d[n]((cid:1204))t(cid:1204) btry nkp(cid:1830)r bnpš(h) (Syriac). unrelated texts [7]. One of the well-known examples of Whoever wants to come after me should give up his the latter manuscript group is the codex C2 [8] that is soul. believed in its original composition to have contained at (xwn)(cid:891) (cid:1204)d(cid:891) [qt q]((cid:1204))m(cid:1388)(cid:793)t(qt(cid:1204))(cid:891)(cid:1806)t mn(cid:1204) p(š)ys(cid:1204) pstw(cid:1204)t [pr least 13 texts of various genres, such as martyrology or xyp(cid:537) (cid:534)](r)yw (Sogdian). Apostolic Cannons [9]. Whoever wants to come after me should give up his In their layout and format, most of the Sogdian soul [13]. Christian manuscripts are written in Western-style codi- ces, with only a single fragment being assumed to repre- The “independence” of the Sogdian Christian texts is sent an Indian po(cid:957)h(cid:431) book [10]. However, according to displayed in the following: Sims-Williams “there is nothing to suggest that it ever (i) The use of native Sogdian vocabulary or, on oc- had a string-hole like a real po(cid:2540)h(cid:431)” [11]. casion, Middle Persian words to translate both general The texts are written in paper with black, brown and Christian expressions and termini technici e. g b(cid:534) to red ink, with the red used for the opening lines, rubrics translate(cid:3)al(cid:407)h(cid:407), “God”. Further examples are detailed and headings. The Sogdian Christian texts are composed below. in one column and usually follow Syriac punctuations (ii) The use of words or phrases, which may have and the most used ornament or iconographic element is been part of a Sogdian literary style. As exemplified by the sign of the cross. The greatest “shortcoming” of the the following sentence from lectionary C5: existing Sogdian Christian texts is the lack of colophons, which would have been of immense help in dating and (cid:1204)(cid:1768)r yšw(cid:1205) [ltl](m)ydwhy (Syriac). localization of these texts. Jesus spoke to his disciples. As translated literature, Sogdian Christian texts dis- w(cid:1204)nw frm(cid:1204)y[]xwt(cid:1204)w yšw(cid:534) qw xyp(cid:537) [ž]wxšqt(cid:1204) s(cid:1204) (Sogdian). play both a “dependence” on original sources as well as So spoke the Lord Jesus to his disciples [14]. an “independence” from them. The “dependence” of the Sogdian Christian texts on In the example above the adverb, w(cid:1204)nw, “so”, “thus” Syriac is primarily displayed in the following features: is used at the beginning of the sentence containing Jesus' (i) The use of loan words, especially technical terms speech, which is absent in the Syriac original. In addi- or specific Christian expressions designating different tion, the use of the word xwt(cid:1204)w, “Lord” in connection ecclesiastical offices or practices, such as deacon, with Jesus' name is also another stylistic feature of Sog- Eucharist etc. (These are detailed below). dian Christian texts that is absent in Syriac. In the origi- (ii) Retention of Syriac word-order and over-literal nal texts “Lord” is not inserted before Jesus' name on all translation causing the creation of artificial syntax [12]. occasions. Another additional word that is regularly used This feature is particularly evident when the verb is in Sogdian Christian texts, but is absent in Syriac is the placed in the beginning of the sentence, which is not adjective nwšy, “eternal” that regularly qualifies Syriac a feature of Sogdian. However, verbal forms are kept in hy(cid:1204), “life”; e. g. nwšc žw(cid:1204)n, “eternal life” [15]. Translations Mechanisms Christian expressions in Sogdian Christian texts were translated using the following vocabulary categories: Loanwords Most loanwords found in Sogdian Christian texts the earliest period when Christianity was introduced into were from Syriac and were given in transliteration. Sogdian culture [17]. That is to say that these loanwords These are usually technical terms or personal names (see were at first used when the corresponding Christian vo- the examples below). There are also loanwords of Greek cabulary in native Sogdian was still evolving or Christi- and Hebrew origin that were transmitted into Sogdian anity was not well absorbed into linguistic setting of via Syriac. In addition, there are a few Syriac words that Sogdian culture. However, their subsequent retention were phonetically assimilated into Sogdian. It is signifi- and use together with Sogdian native words indicates cant to mention that the technical words used in Sogdian that these words had become well known and were Christian texts, including the adapted Syriac script, had widely used. Therefore, the translator did not consider it been never used by non-Christian Sogdians or other lan- urgent to translate them or attempt to find a correspond- guage groups [16]. In relation to the Syriac loanwords in ing word in Sogdian. Sogdian Christian texts for which the native equivalent is The second stratum of loanwords used in Sogdian not attested Hansen remarked that these are “relics” of Christian texts is represented by Middle Persian words B. ASHUROV. Sogdian Christian Texts… 5 such as trs(cid:1204)q, “Christian”, pyw(cid:1204)q, “response” and x(cid:1204)nyš, that the evangelization of Sogdiana was carried by the “reading”. As Sims-Williams puts it: Middle Persian speakers. Today the only surviving example of Middle Persian Christian literature is the Pahlavi The use of Middle Persian for the vernacular parts of the Psalter, which was also discovered at Turfan [20]. How- liturgy was probably introduced into Central Asia during the ever other Christian inscriptions in Pahlavi are known, initial stages of the Nestorian mission from Iran, but Middle such as inscription in the processional cross discovered Persian, which would not have been understood by the local from Herat or cross plaques ornamented with Pahlavi in- population, was soon superseded by Sogdian [18]. scriptions in South Asia i. e. India, Sri Lanka [21]. It is likely that there was other Christian literature in This category of vocabulary, as Benveniste has em- Pahlavi similar that in Sogdian, but which has not sur- phasized [19], bears qualitative significance as the words vived. Above all, the so-called Persian elements in Sog- denote both important theological and general concepts. dian Christian texts are indicative of the robust in- The Middle Persian vocabularies in Sogdian Christian ter-relationship of the churches in Sogdiana and Persia texts indicate the familiarity of Sogdian Christians with where the patriarch of the Church of the East resided. the Christian literature in Middle Persian, or even possibly Native Vocabulary This category includes the Sogdian words used to words may have had symbolic meanings as well cannot be translate various Syriac technical and general religious ter- completely ruled out. minologies, such as mwžtybrqy(cid:1204), “Gospel” to translate Aside from linguistic reasons, the development or Syriac “evangelion” or zprt w(cid:1204)t, “Holy Spirit” to translate use of indigenous Sogdian terms can be interpreted as ruh(cid:407) qd(cid:431)š(cid:407). The indigenous vocabularies in Sogdian Chris- a “soli-linguistic” phenomenon signalling the accultura- tian texts are sometimes used together with the Syriac tion of the Church into the local context through the use loanwords i. e. same word both in its Syriac as well as in of language [22]. One feature of the native words de- Sogdian. This was probably done for stylistic purpose to vised to convey theological concepts in Sogdian is that avoid repetition of the words. However, the fact that these they are nearly always compound nouns. Examples of the “Christian” Vocabularies of the Sogdian Christian Texts Theological Expressions God The term used to designate God in Sogdian is b(cid:534). (your) whole strength, with all (your) intelligence and with This term as demonstrated by Walter Henning in Sog- all (your) mind [26]. dian is also used as an honorific term meaning “Lord”, “Sir”, “Excellency” [23]. Sims-Williams has subse- Sims-Williams observed that in this example the quently demonstrated that this term was sometimes used Sogdian word m(cid:1204)n, “mind” is used to translate Syriac as a specific designation of Mithra, one of the main Sog- words lb(cid:1204), “heart” and r(cid:1205)yn(cid:1204), “mind” [27]. Otherwise, the dian-Zoroastrian deities known from both written word for heart in Christian Sogdian, particularly on the sources and works of art [24]. usage evidence of C2, is žy(cid:1204)wr. One of the most frequent attestations of the word b(cid:534) Yet at the same time Sogd. (cid:533)(cid:534)- continued as designa- is in phrase “Lord God”. tion of the ancient divinities, and the representatives of monotheistic religions, as Christian missionaries, used it of xwtw b(cid:534)(cid:1204). “God” with a capital letter [25]. Lord God [28]. xwt(cid:1204)w xwt(cid:1204)w z(cid:1204)wrqyn xwšywny b(cid:534)(cid:1204). Etymologically, b(cid:534) belongs to the verbal root bag “to Lord, Lord, mighty king (and) God [29]. distribute”, “to allot” and may be equated with bhága, an Old Indian divine epithet probably meaning “dispenser”, Other theological terms related with b(cid:534) root are “generous one”. In Sogdian Christian texts, this term is b(cid:534)(cid:1204)nyq, “divine”, “of God” and b(cid:534)y(cid:1204)qy(cid:1204), “divinity”. used exclusively to render Syriac(cid:3)al(cid:407)h(cid:407), “God”. Possibly the only example where the Syriac al(cid:407)h(cid:407) in Sogdian b(cid:534)(cid:1204)nyq šyr(cid:1204)qty(cid:1204) Christian is used in transliteration is found in the story of Divine Grace [30]. Daniel: tw(cid:1204) b(cid:534)y(cid:1204)qy(cid:1204) Thy Divinity [31]. fryw qwnt(cid:1204) xyp(cid:537)(cid:1204)wnt (cid:1204)lh(cid:1204) s(cid:1204)r cn (cid:1204)(cid:534)ty m(cid:1204)n ZY cn (cid:1204)(cid:534)ty z(cid:1204)wr. cn s(cid:1204)t šy(cid:1204) ZY cn s(cid:1204)t m(cid:1204)n. The expression of b(cid:534)y ptry, “Father God” is also Love the Lord God with (your) whole mind and with common, which usually translates Syriac (cid:1204)b(cid:1204) [32]. 6 Manuscripta Orientalia. VOL. 21 NO. 1 JUNE 2015 Lord The term translating “Lord”, as seen in above exam- However, its exact implications on the social and reli- ples of “Lord God” is xwtw. In Christian texts xwtw is gious perception levels cannot be determined for certain. used both in connection with God e. g. xwtw b(cid:534), “Lord Another term translating “Lord” in Sogdian is God” and Jesus xwt(cid:1204)w yšw(cid:534), “Lord Jesus”. xyp(cid:537)(cid:1204)wnt, which as evident in the example given below, The term xwtw in currently known texts occur with is also used in common with xwtw. different spellings e. g. xwt(cid:1204)w and xwd(cid:1204)w. Similarly to b(cid:534), this term in Sogdian is widely used both addressing n(cid:534)ny (cid:1204)t mdw qy pryw m(cid:1204)x xyp(cid:537)(cid:1204)wnt yšw(cid:534) mšyh(cid:1204) tmp((cid:1204))[r] humans and divinities. As was noted earlier in Sogdian [(cid:1204)]t ywxny r(cid:1204)z xcy. šwšp(cid:1204)[]qy sqyp(cid:1204)r cn pyls(cid:1204) (cid:1204)t ks(cid:1204) Christian texts, xwtw “Lord” is one of the phrases regu- xšnyrq larly used in connection with Jesus' name, which is ab- xcy nd(yw)yd snqy qy (cid:1204)w(s)tty (b)(cid:1204) pr xwtw yšw(cid:534) sent in the Syriac originals. For example, in C5 the fol- frwrtqt(y) dbrw. lowing is attested: The bread and wine upon it is a mystery Our Lord Je- sus Christ' body and blood. The veil over the paten and (cid:1204)m(cid:1420) r yšw(cid:1205) [ltl](m)ydwhy. chalice is a sign of that stone which was placed upon the Jesus spoke to his disciples (Syriac). door of the Lord Jesus's tomb [37]. w(cid:1204)nw frm(cid:1204)y[]xwt(cid:1204)w yšw(cid:534) qw xyp(cid:537) [ž]wxšqt(cid:1204) s(cid:1204). So spoke the Lord Jesus to his disciples (Sogdian) [33]. There are two different words used in relation to Je- sus in this example: xyp(cid:537)(cid:1204)wnt which is used with the (cid:1204)m(cid:1420) r yš[w(cid:1205)] ltlmydwh(y). phrase “Jesus Christ” and xwtw which is used when Je- Jesus spoke to his disciples (Syriac). sus' name is not followed by his title i. e. Christ. w(cid:1204)nw fr(cid:1204)m(cid:1204)y[]xwt(cid:1204)w y(š)w(cid:534) qw xyp(cid:537) žwxšqt[(cid:1204)] s(cid:1204) (Sogdian). In the above and other similar contexts, this desig- So spoke the Lord Jesus to his disciples [34]. nation of the word “Lord” by two distinct terms xwtw and xyp(cid:537)(cid:1204)wnt may be understood as a “stylistic device”; Regarding the use of xwtw in Sogdian Christian that is the use of these words as synonyms to avoid texts, Martin Schwartz points out that it always translates repetition. Furthermore, this signifies the translator's the Syriac word mry(cid:1204) as “Lord” [35]. This usage of the awareness and knowledge of different Sogdian words word is also confirmed in the lectionary C5, where xwtw conveying similar theological concepts accurately. consistently translates Syriac mry(cid:1204). However, in this In addition to Sogdian Christian texts xyp(cid:537)(cid:1204)wnt is texts it “is used [either] alone or with (cid:1204)lh(cid:1204) ‘God’ but not also used in Manichean texts, and similarly to xwtw it with yšw(cid:1205)” [36]. The spelling xwd(cid:1204)w is attested in E8, has different spelling variations, such as xyp(cid:303)(cid:1204)wnd. This a liturgical text for the commemoration of the departed. term is not common in Sogdian Buddhist texts. De- Since xwt(cid:1204)w is not used in the Syriac texts where pending on the contexts in which this term is used, it can Sogdian uses it, one can argue that such phraseology i. e. mean “ruler”, “king”, and “the Lord”. The application using xwt(cid:1204)w consistently with Jesus is a feature of the and usage of the term is comparable to the earlier men- cultural influence of Sogdian into the textual tradition. tioned xwtw. Christ, Jesus Christ and Messiah As with other personal names (Syriac, Greek, and which indicates the great familiarity of the Sogdian Hebrew) including Jesus and his title in Sogdian Chris- translator with the actual Middle Persian form of the tian texts are represented by transliteration from the place name [42]. Syriac yšw(cid:534) “Jesus” and yšw(cid:534)mšyh(cid:1423)(cid:1204) “Jesus Christ” [38]. In connection with this it is noteworthy to mention As Sims-Williams pointed out personal and geo- that the Syriac term that is directly related to the word graphical names in Sogdian Christian texts are “usually Christ kristianaia (ultimately from Greek (cid:548)(cid:545)(cid:538)(cid:305)(cid:306)(cid:538)(cid:302)(cid:542)(cid:544)(cid:546) adapted with their Syriac spellings unchanged” [39]. borrowed into Syriac) is not attested in Sogdian. Instead, However, if there was another form of spelling already Sogdian Christian texts employ the word trs(cid:1204)q, an ex- established these (geographical or personal names) are pression deriving from Pahlavi tars(cid:407)g ((cid:165) trs, “to fear”) to given in their Sogdian form, for example the Middle Per- translate the word “Christian”. This word is also attested sian name Š(cid:407)hd(cid:448)st. According to Sims Williams the in expression n(cid:1204)trs(cid:1204)qy, “non-Christians”, an adjective Sogdian translation of this name (Middle Persian trs(cid:1204)q(cid:1204)ny, “of the Christians” e. g. trs(cid:1204)q(cid:1204)ny b(cid:534)y, “God of Š(cid:407)hd(cid:448)st, “Friend of the king” [40]; Syriac r(cid:1738)m mlk(cid:1204) and the Christians” [43] and trs(cid:1204)qy(cid:1204), “Christianity”. Sogdian xwšywny fry) may have been influenced by the Possibly the only other instance where the expres- word order of the Middle Persian; that is xwšywny fry. sion is used is Psalm 22:24: Because in Sogdian fri is otherwise usually the first element in compounds. Another established geographical [xwt(cid:1204)w (cid:533)(cid:534)y t](r)s(cid:1204)kt(cid:1204) (Sogdian). name is frwm, “Rome” [41]. But in the name of the Sa- O fearers of the Lord God. sanian capital city Tesifon, which in the Syriac version is d(cid:1738)l(cid:482)hy d-mry(cid:1204) (Syriac). given as q(cid:1810)yspwn the Sogdian version does not reproduce Fearers of God [44]. this historical form, but replaces it by a form tyspwn, B. ASHUROV. Sogdian Christian Texts… 7 Like many other Middle Persian words used in the nasraya evidently gained, in Christian eyes, distinctly pejo- Sogdian Christian texts this particular vocabulary is in- rative overtones [48]. dicative of the interrelationship of Sogdian and Middle Persian Christian literature. In addition, this term has The above discussion makes it explicit that the anthropological implication, namely it is used to differ- adoption of certain self-identifying term by the Chris- entiate a religious identity of an individual. tians in Sassanid Era had sociological, perhaps theologi- Christians of the Sassanid Empire, as Sebastian cal and political, reasons, too. This raises the question Brock has shown, were referred to by the “outsiders”, whether the use of Middle Persian trs(cid:1204)q by Sogdian such as Zoroastrian High priest Kartir, as nasraya and Christians was also conditioned by a similar situation. It kristiyan [45]. In Kartir's inscription “the differentiation is clear that Greek expression kristyane (in Syriac ad- in terminology refers to two groups of different geo- justment) epitomized the intrinsic relationship of Per- graphical origin, and of different cultural allegi- sian, Syriac and Greek-speaking Christians. Perhaps, this ance” [46], i. e. nasraya designates the local / native and symbolic virtue of the term was also found in the word kristiyan the “expat” Christians likely those Christians trs(cid:1204)q, which signified the true Persian identity of the who were brought to Persia as a result of the war and Sogdian Christians and their links with the “mother were Greek speaking. In contrary to the nasraya, church” in Iran. a designation usually applied to the local Christians by Recently Samuel Lieu has opined that the term by the non-Christian outsiders, the local Christians in Persia which Christianity was known in medieval China i. e. Jing- before the fifth century, may have self-identified by the jiao “(cid:14590)(cid:14312)” and is traditionally translated as the “Luminous term mšhaye “Christ-like”. Religion” may be a homophonic calque for trs(cid:1204)q [49]. Aphrahat writing in the mid-fourth century uses the At the time when official decree for propagation of term to gloss the word kristyane used in the book of Acts Christianity was granted to the Church of the East, Sog- 11:26. Considering that he employs the word mšhaye to dians were one of the sizable Iranian-speaking minorities define the kristyane makes it clear that at that time in the Chinese soil [50]. Further, considering the ethnic kristyane was not widely used or known in Persia [47]. background of the important figures of the Xian Stele, i. e. The mšhaye was than subsequently displaced under the the Bactrian (Balkh) origin of Mar Yazedbouzid, it is pos- influence of the Antiochene tradition in the Church of sible that Sogdians were some of his primary co-workers the East of the Sassanid Empire from early fifth century in converting China to Christianity [51]. These considera- and as Brock puts it: tions, at least indirectly, point to the fact that trs(cid:1204)q was introduced to the Chinese Christian circle as was kristyane the term kristyane [in this period] came to be used of into Persia, where the main missionary force may have all Christians, irrespective of their origin [and the term] been educated in Greek, but were of Syriac ethnicity. Holy Spirit The Holy Spirit in Sogdian Christian texts is desig- Spirit. In Syriac the Paraclete is used in its Greek trans- nated by a compound phrase zprt “pure”, “holy” and literation [55]. noun w(cid:1204)t “wind”, “spirit”. In Sogdian Christian texts the The best example containing the theological formu- word holy zprt is also attested in its Syriac loan qdyš. For lary of the “Sogdian Christianity” is the Nicene example, in C2 fol. 57R 29 we find the following Creed [56]. The Nicene Creed was a document of great importance, from a theological perspective. The author- šy p(r)tw qdyš. ity of the Synod of Nicea was affirmed by first Synod of The three times Qaddiš [52]. the Church of the East held in AD 410 [57]. The signifi- zprt w(cid:1204)t pr() qpwtyc(y)[](m(cid:1204)n)[wqy(cid:1204)]. cant theological implication of the document is also The Holy Spirit in the likeness of a dove [53]. demonstrated by the fact that it was codified in both Sogdian language and Sogdian cursive script, which was [xwm(cid:1204)r]-w(cid:1204)bw zprt w(cid:1204)t. possibly known in the larger social context than the Advocate the Holy Spirit [54]. adapted Syriac. Presence of the text expressing the core belief of the Christian church in the format (language In the last example zprt w(cid:1204)t “Holy Spirit” follows and script) accessible and familiar to majority indicates a partially-attested compound. Judging from the lacuna, strong intentions toward the localization (indigenization) it has been suggested that the missing word was xwm(cid:1204)r, of Christianity into Sogdian society, which remained “consolation”, which in this particular context would largely multi-religious until its conquest by Islam. translate Advocate or Paraclete, an attribute of the Holy Baptism The word used to translate “baptism” in Sogdian That (fact) that the priest says: “So and so receives Christian texts is sn(cid:1204)m. baptism” and does not say: “I baptize” [58]. [[]xyd] qy w(cid:1204)btq dynd(cid:1204)r qt sn(cid:1204)m pc(cid:534)(cid:1204)ztq t(cid:1204)nm(cid:1204)n: Similar to the Syriac term ma(cid:1205)mud(cid:431)th(cid:407) stemming [(cid:1204)t ny[]w(cid:1204)b]tq qt sn(cid:1204)m (cid:537)br(cid:1204)msq from the verbal root meaning, “to bathe”, “to wash”; the 8 Manuscripta Orientalia. VOL. 21 NO. 1 JUNE 2015 Sogdian word also means “washing”, as exemplified by the semantic shift of the word from meaning a regular the phrase dynd(cid:1204)rty dsty sn(cid:1204)m, “the washing of the hands washing into a ritual washing. of the priest” [59]. Accordingly, the particular sacra- There are other examples demonstrating the seman- mental meaning of the term, i. e. Baptism is discerned tic shifts in Sogdian texts, such as ps(cid:1204)y(cid:303)w, “fail”, “stint” solely by the context where it is used. The verb to “bap- and “restriction”. As indicated in the recently published tize” in Sogdian is formed from sn(cid:1204)m, “washing” and Sogdian Christian hymn ps(cid:1204)y(cid:303)w translates Syriac bÿšt(cid:1204), (cid:537)br, “give”. The particular phenomenon to note here is “evil deeds”, which shows a semantic shift from regular failing to moral failing i. e. sin [60]. Mystery / Eucharist The Eucharist in Sogdian Christian texts is translated cret”, “mystery” or “symbol” [61]. The borrowing of this by two words: r(cid:1204)z(cid:1204) and qwrbn. Etymologically r(cid:1204)z(cid:1204) is an word from its Syriac usage suggests that r(cid:1204)z in its Iranian Iranian word, however as indicated by the final (cid:1205)(cid:407)(cid:1204) it context had not the same special meaning; namely may have entered Sogdian from Syriac. The Sogdian Eucharist, but rather was a generic word designating equivalent of the expression is r(cid:1204)z, which means a “se- a mystery or secret. Heaven / Paradise The concept of heaven / paradise in Sogdian Chris- ah(cid:460)m into a single word. In addition, wštm(cid:1204)x exhibits the tian texts is translated by the following terms: wštm(cid:1204)x, usual dropping of “h” between “a” and “i” — a feature bwstn and sm(cid:1204)n. Of these three wštm(cid:1204)x conveys the observed in Sogdian. meaning of “heavenly realm” and sm(cid:1204)n conveys the In C2 wštm(cid:1204)x is used, on several occasions, together meaning of “sky”. Both are also attested in Manichean with adverb sm(cid:1204)ncyq “heavenly”, for example: and Buddhist Sogdian texts. On the other hand bwstn means paradise in the sense of “garden”. sm(cid:1204)n[cyq[]wš]tm(cid:1204)x qy nwystyt xnt ws(cid:1204). For example, The heavenly kingdom whither they have been in- vited [68]. (cid:1204)xz()tr(cid:1204) tys qw bwstn npwlwsy sm(cid:1204)ncyq wštm(cid:1204)xy dn (m(cid:1204))[x xyp(cid:537)(cid:1204)wnt prw]. Arise go enter into Paradise [62]. Paul in the kingdom of Heaven with Our Lord [69]. The Sogdian word wštm(cid:1204)x (in Manichean Sogdian The compound use of sm(cid:1204)ncyq wštm(cid:1204)x in the light of once spelled wyštm(cid:1204)x, in Middle Persian whyšt(cid:1204)w and in the etymological connection of the wštm(cid:1204)x with the Zo- New Persian bihišt) etymologically relates to the roastrian eschatological concept vahišt(cid:1015)m ah(cid:460)m as well Avestan expression vahišt(cid:1015)m ah(cid:460)m, “(best) existence”, as the prevalence of knowledge of Zoroastrian theologi- which according to Zoroastrian cosmogony was associ- cal concepts in Sogdiana, may be understood to convey ated with Ahura Mazda's place. Thus the Bundahišn says the same meaning in Christian texts. vahišt gar(cid:448)-(cid:303)am(cid:407)n (cid:431) auhramazd “vahišt (is) the ‘House The above observation in semantic similarity of of Welcome’ of Ahura Mazd(cid:407)” [63]. these two words conveying similar meaning confirms In the Avesta this term occurs in Y. 16.7: vahišt(cid:1015)m that sm(cid:1204)ncyq wštm(cid:1204)x, “Heavenly Kingdom” of the Chris- ah(cid:460)m aša(cid:793) on(cid:261)m yazamaide, “the Best Existence of the tian theology is same as the “House of Welcome” of aša(cid:793) vans we worship” [64]. The Avestan vahišta in the Zoroastrianism. Recently Barbati has observed the fol- form of ((cid:1015))xušt “best” (with “x” for “h”, as opposed to lowing: *w(cid:1015)št(-m(cid:407)x), i. e. “Ø” for “h”), is also attested in the only Sogdian Zoroastrian text, the Aš(cid:1015)(cid:793) m Voh(cid:460) prayer il regno dei cieli”. Cf. sogd. <[sm(cid:1204)ncy]q wštm(cid:1204)x> e sir. (Yasna 27.14). Benveniste notes that in Chorasmian <mlkwt(cid:1204) dšmy(cid:1204)>. Ho notato che in questo lezionario il Turkish this word as a loanword from Sogdian is attested siriaco <mlkwt(cid:1204)> “regno” è tradotto con <wštm(cid:1204)x> per in the form of uštmaq / u(cid:254)maq [65]. This can suggest that indicare il “regno celeste” e con <xšywnqy(cid:1204)> per indicare this word was probably first adopted into Old Turkish il “regno terreno”. Tale distinzione è presente anche in altri (Uighur), however, it cannot be determined whether it testi sogdiani cristiani ed è sempre mantenuta in C5 [70]. was inherited from Manichean or Christian usage. On the basis of the presence of different linguistic In the light of the above discussion on the meaning of influences in the Avesta discussed by Hoffmann & wštm(cid:1204)x and sm(cid:1204)ncyq wštm(cid:1204)x, other expressions used can be Narten [66] the phonetic deviation of vahišta as ((cid:1015))xušt considered to be generic word for “heaven” but not neces- as pointed out by Hintze [67] resulted from Avestan text sarily heaven as theological concept i. e. afterlife or eternal being subjected to the influence of Sogdian. That is pro- place. In C2 the word sm(cid:1204)n is used only once in the context nunciation adapted into local spoken Sogdian. of dying and going to Heaven i. e. heaven as afterlife [71]. Furthermore, the relationship of Sogdian wštm(cid:1204)x The phrase [(cid:1204)rwxšn(cid:1204)]|(cid:534)r(d)mn literary meaning with the vahišt(cid:1015)m ah(cid:460)m is assumed on the basis that “Light Paradise” in recently identified epistle fragment is many Old Iranian phrases and compounds merge to- of interest to note here. gether. Consequently, the Sogdian wštm(cid:1204)x may have resulted from the merging of the bipartite phrase vahišt(cid:1015)m []qw bgy ptry [s(cid:1204)r qy mnd (cid:1204)yžnd] B. ASHUROV. Sogdian Christian Texts… 9 q(cid:537)(cid:1204)rt (cid:1204)t pt(r)[q(cid:1204)n[]dn] The Syriac text of the verse has “who has made us šyrqtyt pr(cid:1204)w [[]pr (cid:1204)rwxšn(cid:1204)]- worthy of a share of the inheritance of the saints in the (cid:534)r(d)mn. light”. As Sims-Williams points out this is a well-attested Zo- [May you give thanks] to God the Father, [who] has roastrian term in Manichean Sogdian texts [73]. As appears made [us worthy] and [has given us a share in the] from the context “it is used as an explanatory translation of in[heritance] with the saints [in] Paradise [72]. Syraic nwhr(cid:1204), ‘light’ [designating the Paradise]”. Hell The eschatological concept of hell in Sogdian Chris- Go pay heed to hell [74]. tian texts, similarly to the aforementioned concept of heaven, is translated by the word tm. This word is ety- This term is also attested in Manichean and Buddhist mologically related to Avestan t(cid:937)mah literally meaning texts [75]. Although it is possible that in each of these darkness and thus can be designated as inherited concept religions based on their individual eschatological per- from Zoroastrianism in Sogdian Christian. spectives these concepts were understood differently, it is however, hard to comment specifically on this. tr(cid:1204) (cid:1204)ms(cid:1204) w(n)(cid:1204) pr tmw. Tomb / Graveyard Related to the concepts of heaven and hell is that of (Text restored) The rising from the font is a sign of the tomb and / or graveyard. One of the frequently used Sog- Lord Jesus' rising from the tomb. dian word for tomb is frwrtqty a (determinative) com- qymth d-mrn yšw(cid:1205) d-mn qbr(cid:1204) (Syriac). pound frwrty, “corpse” with qty, “house”, thus qty to be The rising of Our Lord Jesus from the tomb [79]. a “tomb”, a house for the dead. w(cid:1204)nc(cid:1204)nw ms xwtw yšw(cid:534)[]prymnt (šy) n(cid:1204)m ž((cid:534))yr(cid:1204)mnty An example for frwrty “corpse” is found in: z(cid:1204)wr (cid:1204)xšt cn frwrtqt(cid:1204) (cid:1204)t sty qw (s)m((cid:1204))ny s(cid:1204) (Sogdian). The Lord Jesus … arose from the tomb and ascended to (cid:1204)t xyd wyd xšp(cid:1204) pt(yx)ryn x(cid:1204)n(cid:1204) wrnqyn (cid:1204)ync cn w(cid:1204)cn heaven. dw(cid:1204) dw(cid:1204) mrty nwyspny frwrty. mn byt myt(cid:1204) (Syriac). And on that very night that believing woman hired From the house of the dead [80]. from the market two men each to every corpse [76]. The word frwrtqt(cid:1204), “the house of the dead” is also In the examples attested in C2 this word translates both identical to another Sogdian word mwrt(cid:1204)sp(cid:1204)nc, “corpse Syriac byt myt(cid:1204), “house of the dead” and qbr(cid:1204) “grave (earth hotel” about which Ilya Gershevitch opined to be “an grave)”. However, the Syriac phrase byt myt(cid:1204), “house of accurate enough definition of a cemetery” [81]. How- the dead” by frwrtqt(cid:1204) in C2 is rendered only once. ever, there are several different words in Sogdian, In other examples frwrtqt(cid:1204) translates qbr(cid:1204), “grave”. which have been understood to mean grave, such as Compare below the Syriac original and its Sogdian zy-qnty that literally means “earth-dug” [82]; sqsyt the translation. singular of which is attested in Mount Mugh document mdbh xcy m(šy)h(cid:1204) frwrtqty (Sogdian). B-8 as (cid:1204)sks(cid:1204)k, which also translates Syriac qbr(cid:1204), The altar is in place of Christ's tomb… “grave” [83]. The word sksy is also attested in the mdb(cid:1738)(cid:1204) dyn (cid:1204)ytwhy dwkt qbrh d-mšy(cid:1738)(cid:1204) (Syriac). phrase (sk)s(y )(cid:303)[(cid:533)r]y “the door of a tomb” in the frag- Tomb of the Messiah [77]. ment containing the Psalm 5, which as pointed out by Sims-Williams: pr xwtw yšw(cid:534) frwrtqt(y) dbrw (Sogdian). Upon the door of the Lord Jesus' tomb. paraphrases Syr. qbr(cid:2119)(cid:1934) ptÿ(cid:2468)(cid:1934) “open graves / tombs”, [and mn qbrh d-prwqn (Syriac). thus] demonstrates clearly that, for the translator of this From the tomb of Our Saviour [78]. Psalm, sksy could denote a “tomb” or “sepulchre”, not only [[]sn(cid:1204)](m)nty qy cn wzn(cid:1204). xšnyrq xcy xwtw yšw(cid:534)y a “grave” [84]. sn(cid:1204)mnty [qy ](c)n [frwrtq](t)(cid:1204) (Sogdian). Satan Satan in C2 is translated by the word šmnw, which as In Sogdian Christian texts a related word to this is Sims-Williams pointed out stems from an unattested šmnq(cid:1204)ny, “devilish” [86]. It is also attested in phrase Avestan term *aš(cid:791)å(cid:793) mainiiuš “the worse spirit” and in šmnw ž(cid:534)nt, “devil's messenger” [87]. meaning is identical to the Buddhist, Zoroastrian and Manichean word for “devil” or Ahariman [85]. 10 Manuscripta Orientalia. VOL. 21 NO. 1 JUNE 2015 Grace The theological concept of “grace” in Sogdian Another term attested in Sogdian Christian texts that Christian texts is translated by šyr(cid:1204)qty(cid:1204). Other related translates “grace” is y(cid:1204)n (cid:537)br(cid:1204)qy(cid:1204), a compound phrase com- words with “grace” attested in C2 are: šyr, “good”, “ex- posed of y(cid:1204)n < Old Iranian y(cid:407)na, “mercy”, “grace”, “favour” cellent”, šyrqty, “virtuous”, “righteous”, šyry, “what is and the abstract noun from verbal root (cid:537)br, “to give”. good, blessing” [88]. pr mšyh(cid:1204) y(cid:1204)n (cid:537)br(cid:1204)qy(cid:1204). pcprty pryw[]b(cid:534)(cid:1204)nyq[]šyr(cid:1204)qty(cid:1204) (cid:1204)t (wyny )[šw](cid:1204)mc (z)(cid:1204) By the Grace of Christ [91]. wrqyn bwt pr zprt w(cid:1204)t. (cid:1204)r xyd prywyd zprt w(cid:1204)ty y(cid:1204)n (cid:537)br(cid:1204)qy(cid:1204). Grace rests upon him and his conduct becomes strong and by that same Grace of the Holy Spirit [92]. in the Holy Spirit [89]. pr m(cid:1204)x (xy)[p(cid:537)(cid:1204)wnt (cid:1204)t b(cid:534)y (cid:1204)t bwcny] yšw(cid:534) Other semantically related term to the above worth mšyh(cid:1204)[]šyr[(cid:1204)q]ty(cid:1204) mentioning is (cid:1204)frywn, “blessing” with the verb form By the grace of our Lord and God and saviour Jesus (cid:1204)fryn / (cid:1204)fryt [93]. The term (cid:1204)frywn is also known in Mani- Christ [90]. chean Sogdian texts. Salvation The word translating “salvation” in Sogdian Chris- (pres. part. noun). For example, xwtw yšw((cid:534)) m(cid:1204)x wxšnw, tian texts is wxš(cid:1204)mnty deriving from the Sogdian verb “The Lord Jesus our saviour” [94]. wxš, “to save”. Accordingly, the word for “Saviour” fre- The other term designating Saviour in C2 is bwcny quently used in connection with Jesus' name is wxšny from verb root bwc, “to save”. Similar meaning of the word is also attested in Manichean texts [95]. Resurrection and Ascension In C2 there are two different words used to translate idagura). However, the examples (iii) and (iv) where the the Syriac qiamat, “resurrection”. These are (cid:1204)xz(cid:1204)mnty verb (cid:1204)xz, “to rise” is used in the context of the resurrec- (formed from the verbal root (cid:1204)xz, “to rise”) and qym(cid:537)(cid:1204). tion of Christ, affirms that the word (cid:1204)xz(cid:1204)mnty is a Sog- dian technical term designating Resurrection. (i) mwrtyty (cid:1204)xz(cid:1204)mnty. In Sogdian another word for “resurrection” is The resurrection of the dead [96]. mwrt(cid:1204)zw(cid:1204)nt, a compound noun formed from mwrt(cid:1204) (ii) (cid:1204)xz(cid:1204)mnty žmnw. “dead” and zw(cid:1204)nty “coming to life” [101]. The time of the resurrection [97]. The word Ascension is formed from the verb denot- ing rising; sn/st, “to rise”, “to ascend”. The actual noun (iii) w(cid:1204)n-c(cid:1204)n (cid:1204)xšt m(cid:1204)x [xyp(cid:537)(cid:1204)wnt yšw(cid:534)] mšy(cid:1744)(cid:1204) cn is sn(cid:1204)mnty. mwr(cid:1389)t(cid:1204)-d(cid:1204)m (p)[r xyp(cid:537) ptr](y) (cid:534)wbdy(cid:1204). Just as Our [Lord Jesus] Christ arose from the realm of [[]sn(cid:1204)](m)nty qy cn wzn(cid:1204). the dead i[n] the glory of [His Father] [98]. The rising from the font [102]. (iv) mšy(cid:1744)(cid:1204) (cid:1204)xšt c[n mwr(cid:1389)t]((cid:1204))-d(cid:1204)m. Christ arose from the realm of the dead [99]. This word is also used in connection with the Jesus' ascension as exemplified by the following phrase in the (v) qwdš qy qym(cid:537)(cid:1204) xšpy(cid:1204) Apostolic Cannons: The consecration on the Eve of the Resurrection [100]. xyp(cid:537) sn(cid:1204)(m)nt(cid:1204) The use of (cid:1204)xz(cid:1204)mnty and qym(cid:537)(cid:1204) in folio 57V10, 11 is His Ascension [103]. interesting. In the first instance i. e. 57V10 qym(cid:537)(cid:1204) is used to refer the “eve of Resurrection” but in 57V11 (cid:1204)xz(cid:1204)mnty As attested in the calendar fragment E42, the word is used to designate the “time of the Resurrection” swlq(cid:1204) in phrase swlq(cid:1204) (cid:1204)(cid:534)(cid:1204)m was used to designate the (cid:1204)xz(cid:1204)mnty (n)(cid:534)(cid:1204)my. It is unlikely that these two different “feast of the Ascension” [104]. vocabularies were meant to denote two different aspects Judging from the context of the use of sn(cid:1204)(m)nt(cid:1204) of the Resurrection as an eschatological event i. e. the therefore it may be regarded as a technical term desig- eve and the day or time, but could be possible that they nating “Ascension” as a specific theological event. This were understood as synonyms and were used to avoid semantic shift from an ordinary word into a technical repetition of the same word. term was also observed in the previously mentioned It maybe also possible that qym(cid:537)(cid:1204) was understood to word for baptism that has emerged from the regular imply Easter — in the sense of name of festival (Syraic word for “washing”. B. ASHUROV. Sogdian Christian Texts… 11 Ecclesiological Concepts Church The term used to translate “church” (Syraic (cid:431)dth(cid:407)) in (cid:1204)w(cid:1204)zqty (assembly + house) and translates Syriac knwšt(cid:1204), Sogdian Christian texts is (cid:1204)ncmn. “synagogue” [110]. Sogdian Christian texts thus have specific word to (cid:1204)ncmny nwmt (cid:1204)t (p)ts(cid:1204)qt distinguish between the Jewish and Christian gathering Laws and ordinance of the Church [105]. places; in which case it may be assumed that (cid:1204)ncmn was Xyp(cid:537)[](cid:1204)ncmnty a “technical” word adopted to designate Christian gath- Your Churches [106]. ering (place or the church). The only other term attested in Christian Sogdian to pt(cid:534)(cid:1204)mbrymync trsq(cid:1204)ny (cid:1204)ncmn designate the “church” is dynd(cid:1204)ry(cid:1204) — a compound word Apostolic Christian Church [107]. constructed from dynd(cid:1204)r, “priest”, “religious” and Sog- dian abstract suffix -y(cid:1204). A similar construction is ob- Sogdian (cid:1204)ncmn, as Gershevitch pointed out, is ety- served in the word [(cid:1204)p]sqwpy(cid:1204), “bishopric”. In this con- mologically related to the Avestan han(cid:1035)amana [108]. In struction “the Sogdian abstract suffix -y(cid:1204) takes the place Buddhist Sogdian the word commonly used to designate of Syr. –(cid:460)(cid:537)(cid:407)” [111]. In this light it may be possible to an “assembly” or “gathering” is (cid:1204)nw(cid:1204)z [109]. suggest that the word dynd(cid:1204)ry(cid:1204) in contrast to the (cid:1204)ncmn In Christian Sogdian texts, the word designating would mean church house i. e. vicarage. However, no “general crowd” gathering or multitude is (cid:1204)w(cid:1204)zy. In concrete example is known yet. Christian texts this word is attested in compound form Priest and Bishop The term translating “priest” in Sogdian is dynd(cid:1204)r, Although the phonetic modification of this word, a compound word formed from dyn, “religion” and d(cid:1204)r, does not allow determining its immediate origin, whether “to have”. Greek, Syriac or other intermediary, but it has been suggested that the assimilated words such as above were [[]xyd] qy w(cid:1204)btq dynd(cid:1204)r qt sn(cid:1204)m pc(cid:534)(cid:1204)ztq t(cid:1204)nm(cid:1204)n: borrowed into Sogdian through Middle Persian and pos- [(cid:1204)t ny w(cid:1204)b]tq qt sn(cid:1204)m (cid:537)br(cid:1204)msq. sibly in their Middle Persian forms [119]. That (fact) that the priest says: “So and so receives Another term used to translate “priest” or rather baptism” and does not say: “I baptize” [112]. “Presbyter” in Sogdian Christian texts is msydr. pr (cid:1204)(f)rywn wn(cid:1204) dynd(cid:1204)rt (cid:1204)t šy pd(cid:1204)rnyt. The word dynd(cid:1204)r in C2 consistently translates Syriac Bless (its) priests and its bishops [113]. kahna, “priest”. And the word msydr is used to translate qaššiša, “elder”, “priest” “in accordance with its etymo- The word for “bishop” attested in the last example is logical meaning” [120]. Both of these words are also at- pd(cid:1204)rny, which is formed from the present participle of tested in the rubrics of a bilingual baptismal rite (Syriac the verb pd(cid:1204)t/pd(cid:1204)rt, “to sustain” [114]. This term perhaps text with Sogdian rubrics) HT 88 and HT 66 (dynd(cid:1204)r in was constructed on practical grounds: that of function of fragment 66V7; msydr in fragments 66R13, 66V4 and the bishop as someone sustaining the church. However, 88R3) [121]. However, in this particular text that employs if this word translates the Syriac mdbrn(cid:1204) then its basic these two different words, it is difficult to discern which meaning would be a “leader”. Syriac term is meant, qaššiša or kahna [122]. On the other Another term for “bishop” attested in Sogdian hand the use of a Sogdian word as well as a Syriac loan- Christian text is (cid:1204)psqwp(cid:1204), which is transliteration of word for “oil” in the above text clearly demonstrates the Syriac epasqpa (Greek (cid:2597)(cid:652)(cid:531)(cid:305)(cid:539)(cid:544)(cid:652)(cid:544)(cid:546)). In C2, this word is “ritualistic” distinction made by the translator between two used in two different indeclinable forms as psqpy and kinds of oils. As Brock & Sims-Williams have observed: pswqpy [115]. Thus in C2 fragment 68V12 [116] we read b(cid:1388)r(cid:793) b(cid:1388)(cid:1388)(cid:534)(cid:793) šmyn psqpy “Barba(cid:1205)šmin the bishop”. The same The Syriac term has been kept for the “holy oil” in the horn (already consecrated), whereas Sogdian is used for the spelling of the “bishop” is attested in lines 13 and 22 of oil (in the laqna) which is being consecrated for the the fragment 77R16 in C2. pre-baptismal anointing [123]. It has been noted that these forms of the word for bishop “differ in their ending as well as in the rest of This particular point indicates that the choice of different their vocalism from the Syriac forms found elsewhere vocabulary conveying the same or similar meanings was not in Sogdian” [117] in the following spellings (cid:1204)psqwp(cid:1204) just to avoid repetition, but had other semantics: namely, and (cid:1204)pysqwp(cid:1204). Accordingly Sims-Williams concludes distinguishing between the “ritual” categories in the example that: of oil here. Accordingly, two different words for the “priest” The apocope of the initial vowel and especially the may have been used for the same reason, such as distin- metathesis and loss of inAternal short vowel indicate that guishing two different ranks of clergymen. The word dynd(cid:1204)r pswqpy belongs to an earlier stratum of [Syriac loan words is also attested in Sogdian Buddhist and Manichean texts as into Sogdian] [118]. well, which again indicates its Persian usage context. 12 Manuscripta Orientalia. VOL. 21 NO. 1 JUNE 2015 Deacon This ecclesiological office in Sogdian is designated in -yt] or they are new plurals” [124]. On the other by transliterated Syriac loan word šm(cid:1204)š(cid:1204). In its plural hand, the “Sogdianised” phonetic features of these form the word šm(cid:1204)š(cid:1204)t, “deacons” displays similar pho- words suggest them to have been known in Sogdian for netic feature to the word (cid:1204)pysqwp(cid:1204)yt “bishops”. Accord- long period of time, which again is obvious in their ing to Sims-Williams “is not clear whether these forms phonetic assimilation and the absence of their Sogdian are merely graphic variants [of the regular plurals equivalent. Apostle In C2 the word “Apostle”, in the sense of the twelve tle” [125]. It is of interest to mention that the Manichean Apostles of Christ, is consistently translated by pt(cid:534)(cid:1204)mbry fryštg (known in Parthian and Sogdian Manichean texts), which commonly means “a messenger”, “prophet”. The formed from the verb fryš “to send”, designates the common word used for “Apostle” in Syriac is šli(cid:1738)a, Manichean Apostles. which like the Greek (cid:1851)(cid:652)(cid:553)(cid:305)(cid:306)(cid:544)(cid:540)(cid:544)(cid:546) literary means “one who It is interesting that although the word “Apostle” in the is sent away”. However, in Sogdian the word that is attested fragments has a specific technical meaning, i. e. the formed from the verb “to send” is fryšty / frešt(cid:413), which is original twelve Apostles of Christ, in Sogdian the translator used to translate “angel” (Syriac mala(cid:1738)a) not an “Apos- neither uses a loan word nor “constructs” a new word. Neophytes The concept of a neophyte, as observed in the com- In this example, the word n(cid:1832)(cid:793)yty, as shown by the mentary on the baptismal and Eucharist liturgy, is trans- Syriac text, translates Syriac “baptised ones” not those to lated by the word n(cid:1832)(cid:793)yty, a noun formed from adjective be baptised [127]. Schwartz in this regard asserted that nw-y, “new”. this particular semantics of n(cid:1832)(cid:793)yty may be influenced by the concept of “baptism being rebirth” that is becoming a wrr(cid:1204) w(cid:1204)š(cid:1204)my qy pr n(cid:1832)(cid:793)yty srw (cid:1204)štytqn. pr “new person” [128]. [(cid:1204)](z)twny [qy p]c((cid:534))šd(cid:1204)rnt cn mš(yh(cid:1423))(cid:1204). (§17) The orarium, the veil on the head of the neophytes, indicates the liberty which they have received from Christ [126]. Scripture The word used for “Scripture” in Sogdian Christian A related word with “scripture” is qryn(cid:1204), usually texts is pwsty, which is a generic Sogdian word meaning meaning “scripture reading” [132]. In liturgical context, “book” or “written document”. This word is ultimately however the act of reading (either scripture, or different related to Old Persian pavast(cid:407), also attested in Parthian parts of the service) was designated by the Persian word pwstg and Sanskrit pu(cid:1800)(cid:1810)aka. x(cid:1204)nyš, “read(ing)” [133]. The latter is attested in E13, Another word for book attested in Sogdian Christian a funerary liturgical text with Sogdian rubrics. In this texts is m(cid:1204)rdny. However, this word has a different func- text (E13), another technical term attested is pyw(cid:1204)q, “re- tional meaning, namely “book” as a title or part of the sponse”. These “functional” terms were used in a section scripture. For example, in C2, fragment 94V18-19 we of liturgy requiring a response from the congregation find “Book of Kings”, xwšywnyty m(cid:1204)rdn(cid:1204) [129]. (exclamation or prayer). The word x(cid:1204)nyš is used for Furthermore, as indicated by the phrase wcync nwm a section in liturgy that is sung (read) while sitting. Both “Old (Law) Testament” and bywnyty pwstyt “Books of these liturgical technical terms are Persian loanwords; Prophets” [130] certain books of the Bible in Sogdian were however it is difficult to determine whether they carried also designated individually. However, pwsty depending on such meanings prior to their use in Sogdian Christian the context generally conveyed the comprehensive meaning literature. of Scripture (Biblos). In C2 this term is used in connection The general word for reading in Sogdian Christian with Gospel and Psalms, for example in fragment 31V17, texts (outside the liturgical context) is ptfs(cid:1204)mnty deriving 27 we find the following phrase mzmwrty… pwsty ptfsy, from verb ptfs, “to read”, thus ptfsyny means “the Psalms and reading of Scriptures” [131]. “reader” [134]. Gospel Christian Sogdian texts use two distinct expressions mwžtybrqy(cid:1204) a native Sogdian term. The latter is com- to translate the word “Gospel”. These are (cid:1204)wnglywn, pound noun formed from mwžty, “message”, “good which translates, or rather transcribes the Syriac evan- news” and (cid:533)araky(cid:407), “bringing”. The noun mwžty is re- gelion, an ultimately Greek loanword in Syriac; and lated to Parthian mwjdg of the same meaning.