Corpus Avesticum II: A text-critical edition of the Zoroastrian rituals in Avestan language

这是第二期的应用程序，语料库：eine文本评论版der zoroastrischen ritual in awestischer Sprache。在过去的三十年里，我们对阿维斯陀文本的理解发生了彻底的革新，强调了表演方面的重要性。然而，这种新的观点还没有改变传统的编辑阿维斯陀文本的方式，这种方式基于训诂手稿，忽略了系统的表演信息。我们的版本绘制了在阿维斯陀研究的新见解和趋势的后果。《阿维斯陀仪式语料库》是第一版，它展示了属于阿维斯陀仪式语料库的所有文本，并严格按照仪式手稿。这种将阿维斯陀文本视为礼仪文本形式的观点暗示了对编辑实践的新要求：•仪式的多样性和可变性的表现；•文本的表演性表征；•文本的历史主题具体性的表现。在2021年3月结束的第一个阶段，我们开发了一种工具，用于阿维斯陀语仪式的动态版本。在那里，礼仪不是作为静态文本存储，而是每次根据用户选择的表演上下文（时间、地点、神）生成。这意味着在手稿和其他元仪式文献，特别是波斯Rewāyats的基础上，对表演变化进行分析。此外，我们已经开始了文本批判版的第一部分的长期礼仪。在短礼仪的情况下，对手稿传输的分析是文本批判版的初步必要条件，G. König在过去两年中进行了这项工作。对于长期礼仪，这项初步工作是在项目开始之前准备的。

This is the application for the second period of Corpus Avesticum: eine text-kritische Edition der zoroastrischen Rituale in awestischer Sprache. Over the last thirty years, a complete renovation of our understanding of the Avestan texts has taken place stressing the importance of the performative aspects. However, this new perspective has not yet transformed the traditional way of editing Avestan texts that was based on exegetical manuscripts and ignores systematically performative information. Our edition draws the consequences of the new insights and tendencies in the Avestan studies. Corpus Avesticum Berolinense is the first edition, which presents all texts belonging to the Avestan ritual corpus and strictly according to the liturgical manuscripts. This perspective on the Avestan texts as liturgical text formations implies new requirements for the editorial practice:• the representation of the diversity and variability of the rituals;• the representation of the performative character of texts; • the representation of a historical-topical concreteness of the text.In the first period that ends in March 2021, we have developed the tool for a dynamic edition of the rituals in Avestan language There, the liturgies are not stored as static texts but are generated each time according to the performative context selected by the user (time, place, god). This implied an analysis of the performative variation on the basis of the manuscripts and other meta-ritual literature, especially the Persian Rewāyats. Furthermore, we have started the text critical edition of the first section of the Long Liturgy. In the case of the Short Liturgies, an analysis of the manuscripts transmission was a preliminary requisite for a text critical edition and G. König has carried it out over the last two years. For the Long Liturgy this preliminary work was prepared before the beginning of the project.