{"id":2164,"date":"2023-02-10T20:38:57","date_gmt":"2023-02-10T20:38:57","guid":{"rendered":"https:\/\/globalcommentary.utoronto.ca\/?p=2164"},"modified":"2023-02-13T16:51:53","modified_gmt":"2023-02-13T16:51:53","slug":"zoroastrian-exegetical-literature","status":"publish","type":"post","link":"https:\/\/globalcommentary.utoronto.ca\/?p=2164","title":{"rendered":"Zoroastrian Exegetical Literature"},"content":{"rendered":"\n

by Miguel \u00c1ngel Andr\u00e9s-Toledo<\/a> and Enrico G. Raffaelli<\/a>, Department of Near and Middle Eastern Civilizations, University of Toronto<\/strong><\/p>\n\n\n\n

<\/div>\n\n\n\n

Introduction<\/h4>\n\n\n\n

Zoroastrian communities have provided interpretations of their sacred corpus, the Avesta, since the early phase of their history. The Avesta itself contains commentaries on some of its passages. After the period when Avestan ceased being a living language, and Avestan texts were not composed anymore (around the 4th<\/sup> century BCE), Zoroastrians produced translations and commentaries of their sacred texts to facilitate their understanding.<\/p>\n\n\n\n

This blog illustrates the characteristics of the exegetical passages of the Avesta, and of the main corpus of the Pahlavi literature of the pre-Islamic and early Islamic times, the most extensive literary corpus of Zoroastrian pre-modern literature.<\/p>\n\n\n\n\n\n\n\n

<\/div>\n\n\n\n

The Avesta<\/h4>\n\n\n\n

Some passages of the Avesta are entirely dedicated to commenting on some Old Avestan prayers. These passages have been studied in different specialized works.<\/p>\n\n\n\n

Different Avestan passages contain exegeses of words and short commentaries to the contents of the passages themselves. These have received little scholarly attention so far. Some examples of them will be studied here below.<\/p>\n\n\n\n

The W\u012bd\u0113wd\u0101d<\/em> (Law to expel the demons), a ritual text mostly formed by purification rules and laws, is one of the texts containing passages with exegeses of words.<\/p>\n\n\n\n

Chapters 8 and 9 of the text, which describe a major ritual of purification of the body called bar\u0161n\u016bm<\/em>, make reference among other things to the washing of the body. Their description switches from references to the washing of the male body to that of the female body. The use in some passages of the pronoun h\u0113<\/em>, which can mean \u201chim,\u201d \u201cher,\u201d or \u201cit,\u201d makes it sometimes hard to identify whether the text is referring to the body of a man or to that of a woman. To eliminate the unclarity caused by the formulation of the text, the gloss h\u014d. n\u0101 <\/em>(this man) is added sometimes to clarify that the person undergoing purification is a man.<\/p>\n\n\n\n

The following examples are found in chapter 8, \u00a7 41, and in chapter 9, \u00a7 15:<\/p>\n\n\n\n

\n

8.41. Av. d\u0101tar\u0259. ga\u0113\u03d1an\u0105m. astuuaitin\u0105m. a\u1e63\u030c\u0101um. yezica. \u0101p\u014d. va\u014bv<\/sup>h\u012b\u0161. bar\u0259\u0161n\u016bm. va\u03b3\u03b4an\u0259m. pourum. paiti.jasaiti. kuua. a\u0113\u0161\u0105m. a\u0113\u0161a. drux\u0161. y\u0101. nasu\u0161. upa.duu\u0105saiti. \u0101a\u1e6f. mrao\u1e6f. ahur\u014d. mazd\u00e5. paiti\u0161a. h\u0113. [h\u014d. n\u0101.] <\/strong>a\u1e47tar\u0101\u1e6f. na\u0113m\u0101\u1e6f. bruua\u1e6f.bii\u0105m. a\u0113\u0161\u0105m. a\u0113\u0161a. drux\u0161. y\u0101. nasu\u0161. upa.duu\u0105saiti.<\/em><\/p>\n\n\n\n

Maker of the material creatures, Righteous, and if the Good Waters reach first the top of the head, which part does this Lie Nasu hurl itself to? And Ahura Mazd\u0101 said: \u201cThen this Lie Nasu hurls itself towards him\/her [this man] <\/strong>from the part between his eyebrows.\u201d<\/p>\n<\/div><\/div>\n\n\n\n

\n

9.15. Av. zasta. h\u0113. paoir\u012bm. frasn\u0101\u03b4aii\u0259n. \u0101a\u1e6f. ya\u1e6f. h\u0113. zasta. n\u014di\u1e6f. frasn\u0101ta. \u0101a\u1e6f. v\u012bsp\u0105m. huu\u0105m. tan\u016bm. aiiao\u017ed\u0101ta. k\u0259r\u0259naoiti. \u0101a\u1e6f. ya\u1e6f. h\u0113. zasta. frasn\u0101ta. \u0101\u03d1rit\u012bm. pasca. frasn\u0101ta\u0113ibiia. zasta\u0113ibiia. bar\u0161n\u016bm. h\u0113. va\u03b3\u03b4an\u0259m. pourum. paiti.hi\u1e47c\u014di\u0161. \u0101a\u1e6f. h\u0101. drux\u0161. y\u0101. nasu\u0161. paiti\u0161a. h\u0113. [h\u014d. n\u0101.] <\/strong>a\u1e47tar\u0101\u1e6f. na\u0113m\u0101\u1e6f. bruua\u1e6f.bii\u0105m. upa.duu\u0105saiti.<\/em><\/p>\n\n\n\n

They must wash his hands first1<\/a><\/sup>. And if his hands are not washed, then it makes his whole body unpurified. And when his hands are washed thrice, after his hands have been washed,  you must sprinkle the top of his head first. Then this Lie Nasu hurls itself towards him\/her [this man] <\/strong>from the part between his eyebrows.<\/p>\n<\/div><\/div>\n\n\n\n

<\/div>\n\n\n\n
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A glimpse of an Avestan W\u012bd\u0113wd\u0101d<\/em> manuscript from the mid-17th century2<\/a><\/sup>.<\/figcaption><\/figure>\n\n\n\n
<\/div>\n\n\n\n

In another passage of the W\u012bd\u0113wd\u0101d<\/em>, \u00a7 23 of chapter 13, a chapter dealing with the dog (an animal who plays an important role in daily and ritual life in Zoroastrianism), a short explanatory gloss follows \u015biiao\u03d1n\u0101uuar\u0259z- <\/em>(actionable, liable (in a process)), a compound belonging in the juridical jargon and therefore less easy to understand than other words:<\/p>\n\n\n\n

\n

Av. d\u0101tar\u0259. ga\u0113\u03d1an\u0105m. astuuaitin\u0105m. a\u0161\u0101um. y\u014d. sp\u0101n\u0259m. tar\u014d.pi\u03d1\u03b2\u0259m. dasti. yim. taurun\u0259m. cuua\u1e6f. a\u0113ta\u0113\u0161\u0105m. \u015biiao\u03d1nan\u0105m. \u0101st\u0101raiieiti. \u0101a\u1e6f. mrao\u1e6f. ahur\u014d. mazd\u00e5. ya\u03d1a. a\u0113tahmi. a\u014bhuu\u014d. ya\u1e6f. astuuai\u1e47ti. ap\u0259r\u0259n\u0101ii\u016bk\u0259m. dahm\u014d.k\u0259r\u0259t\u0259m. \u015biiao\u03d1n\u0101uuar\u0259z\u0259m. <\/strong><\/em>[v\u0259r\u0259zii\u0101\u1e6f. \u015biiao<\/em><\/strong>\u03d1<\/em><\/strong>n\u0259m.] <\/em><\/strong>paiti. tar\u014d.pi<\/em>\u03d1\u03b2<\/em>\u0259m. dai<\/em>\u03d1<\/em>ii\u0101\u1e6f. a<\/em>\u03d1<\/em>a. <\/em>\u0101striieiti.<\/em><\/p>\n\n\n\n

Maker of the material creatures, Righteous, whoever gives scarce food to a dog that (is) a young dog, how many of these actions make him a sinner? And Ahura Mazd\u0101 said: \u201cas if in this material life he would give scarce food to an underage (child), able to perform competently (a ritual), actionable [he may do an action]<\/strong>, so he sins.\u201d<\/p>\n<\/div><\/div>\n\n\n\n

A commentary to a passage is found in the Ya\u0161t <\/em>(hymn) dedicated to the river-deity Ar\u0259duu\u012b S\u016br\u0101 An\u0101hit\u0101. This Ya\u0161t<\/em> is the fifth of the series of the Avestan hymns. Here, in \u00a7 129, the mention of Ar\u0259duu\u012b S\u016br\u0101 An\u0101hit\u0101\u2019s coat made of beaver fur, is accompanied by a commentary on the beaver:<\/p>\n\n\n\n

\n

Av. ba\u03b2ra\u0113na. vastra<\/em>. va\u014bhata. ar\u0259duu\u012b. s\u016bra. an\u0101hita. \u03d1risatan\u0105m. ba\u03b2ran\u0105m. catur\u0259\u0304. z\u012bzanat\u0105m. [\u1e8fa\u1e6f. asti. ba\u03b2ri\u0161. sra\u0113\u0161ta. \u1e8fa\u03d1a. \u1e8fa\u1e6f. asti. ga\u014dn\u014d.t\u0259ma. ba\u03b2ri\u0161. bauuaiti. up\u0101p\u014d. \u1e8fa\u03d1a. k\u0259r\u0259t\u0259m. \u03d1\u03b2ar\u0161t\u0101i. zr\u016bne. car\u0259ma. va\u0113na\u1e47t\u014d. br\u0101z\u0259\u1e47ta. fr\u0259\u0304na. \u0259r\u0259zat\u0259m. zaranim.]<\/strong><\/em><\/p>\n\n\n\n

She is clothed with beaver clothes, Ar\u0259duu\u012b S\u016br\u0101 An\u0101hit\u0101, (with the fur) of thirty beavers that bear four (young ones) [that is, the most beautiful she-beaver, insofar as it is the hairiest. The she-beaver is an aquatic (animal); when torn at the right time the skin(s) shine to the beholders in full silver (and) gold]<\/strong>.<\/p>\n<\/div><\/div>\n\n\n\n

The modalities of interpretation of the Avestan texts through explanations and commentaries are also found in the Pahlavi versions of the Avesta. This points to a continuity in the Zoroastrian exegetical tradition.<\/p>\n\n\n\n

<\/div>\n\n\n\n

Pahlavi exegesis of the Avesta<\/h4>\n\n\n\n

The Pahlavi versions of most of the surviving Avestan texts have come down to us. They constitute half of the extant Zoroastrian Pahlavi literature. Most of them were composed by Zoroastrian priests between the Sasanian times (3rd<\/sup>\u20137th<\/sup> century CE) and shortly after the end of the 10th<\/sup> century CE. These versions were composed in Iran. Some reworkings of previous versions, and new versions of Avestan texts, were also made after the 11th<\/sup> century, as late as the 19th<\/sup> century CE. Some of these reworkings and new translations were also composed in Iran, but some of them were composed in India. The vitality until the modern times of the Zoroastrian exegetical tradition reflects the centrality of the Avestan texts in Zoroastrian cult life.<\/p>\n\n\n\n

The Pahlavi versions of the Avesta include the translations of the text, and generally also include glosses (portions of text composed of few words) and commentaries (portions of text composed of more than few words) providing interpretations of the Pahlavi translation. These versions are transmitted in manuscripts (mostly having scholarly and teaching use) where the Avestan text alternates with its translation. Usually, each Avestan sentence is followed by its Pahlavi version.<\/p>\n\n\n

\n
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Munich, Bayerische Staatsbibliotek.\u00a0Cod. Zend 483<\/a><\/sup>. The folio contains the Avestan text and Pahlavi translation of\u00a0W\u012bd\u0113wd\u0101d<\/em>\u00a09.15. Note that the highlights indicate the Pahlavi translations.<\/figcaption><\/figure>\n<\/div>\n\n\n


In the translations, the order of the words of the original text is generally reproduced. This often results in sentences whose syntax is different from that of the non-exegetical Pahlavi literature (although the Pahlavi translations cannot be considered senseless reproductions of their Avestan originals). From the morphological point of view, in the translations the marks of the Avestan nominal and verbal inflection, which do not exist in Pahlavi, are supplied by prepositional syntagms and periphrastic verbs.<\/p>\n\n\n\n

The glosses are placed right after the Pahlavi words they explain. They comprise, among other things, syntactic complements required by Pahlavi syntax, reformulations of compounds as verbal sentences facilitating their understanding, and synonyms and short paraphrases of words, also facilitating their understanding.<\/p>\n\n\n\n

The commentaries are placed after the portions of text they comment on. Their themes are inspired by the contents of the text they accompany. Some commentaries have a high documentary value as they contain quotations from lost Avestan texts.<\/p>\n\n\n\n

The Pahlavi version of the Avestan text S\u012bh-r\u014dzag<\/em> illustrates some of the main characteristics of the commented versions of the Avestan texts.<\/p>\n\n\n\n

The S\u012bh-r\u014dzag <\/em>is a ritual text that was composed to be intercalated within other ritual texts, although starting from a certain point it has also been recited as an independent prayer. The text exists in two versions, called respectively \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d and \u201cGreat S\u012bh-r\u014dzag<\/em>,\u201d which are transmitted together in the manuscripts. These two versions are both divided into thirty-three paragraphs, each containing short invocations to divine or spiritual beings (generally comprising the names of the entities invoked and one or more qualifying adjectives). The invocations found in the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d and \u201cGreat S\u012bh-r\u014dzag<\/em>\u201d are largely the same in contents, but they differ in formulation: in the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d they are mostly in the genitive case, which is governed by x\u0161n\u016bmaine<\/em> (for the satisfaction (of)) or by other words found in the passages of the ritual texts within which the S\u012bh-r\u014dzag<\/em> is recited. In the \u201cGreat S\u012bh-r\u014dzag<\/em>\u201d the invocations are generally in the accusative governed by yazamaide<\/em> (we sacrifice to).<\/p>\n\n\n\n

The Pahlavi version of the S\u012bh-r\u014dzag<\/em> was composed shortly after the end of the 10th<\/sup> century CE at the latest. This translation contains a word by word translation of the formulae of the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d and of those of the \u201cGreat S\u012bh-r\u014dzag<\/em>.\u201d It contains short explanatory glosses to individual words or sequences found in the translation itself. The translations of the paragraphs of the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d also contain long commentaries describing the characteristics of the entities there praised. Such commentaries are absent from the Pahlavi version of the \u201cGreat S\u012bh-r\u014dzag<\/em>\u201d, clearly because they were considered unnecessary, as the treatments on the different beings praised in the text had already been provided in the Pahlavi version of the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d<\/p>\n\n\n\n

As an example of the characteristics of the Pahlavi version of the Pahlavi S\u012bh-r\u014dzag<\/em> we will study the version of \u00a7 4 of the \u201cLittle S\u012bh-r\u014dzag<\/em>.\u201d The paragraph is dedicated to the deity X\u0161a\u03b8ra Vairiia.<\/p>\n\n\n\n

The Avestan text of the paragraph says:<\/p>\n\n\n\n

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x\u0161a\u03b8rahe vairiiehe aii\u014dx\u0161ustahe mar\u017edik\u0101i \u03b8r\u0101ii\u014d.dri\u03b3auue<\/em><\/em><\/p>\n\n\n\n

of X\u0161a\u03b8ra Vairiia; of molten metal; of mercy, which protects the poor<\/p>\n<\/div><\/div>\n\n\n\n

Its Pahlavi version says:<\/p>\n\n\n\n

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\u0160ahrewar [\u012b m\u0113n\u014dg]; ay\u014dx\u0161ust [\u0101s\u0113n-wid\u0101xt]; \u0101murzi\u0161n; sr\u0101yi\u0161n \u012b driy\u014d\u0161\u0101n [k\u016b \u01f0\u0101dag-g\u014dw\u012bh \u012b driy\u014d\u0161\u0101n \u0160ahrewar kun\u0113d; xwad\u0101y ud s\u0101l\u0101r ud dahibed sr\u0101y\u0113n\u012bd\u0101r, ud passox-guft\u0101r ud \u0161n\u0101sag \u012b p\u0113\u0161 \u012b Ohrmazd j \u0101dag-g\u014dw\u012bh \u012b d\u0101m\u0101n kun\u0113d; kas-iz k\u0113 pad g\u0113t\u012bg driy\u014d\u0161\u0101n j \u0101dag-g\u014dw\u012bh kun\u0113d, kas \u014dy andar meni\u0161n dah\u0113d. U-\u0161 g\u0113t\u012bg ay\u014dx\u0161ust; \u010diy\u014dn ay\u014dx\u0161ust pad g\u0113t\u012bg wuzurg s\u016bd, \u014dw\u014dn-iz \u0160ahrewar pad m\u0113n\u014dg ud g\u0113t\u012bg har 2 wuzurg s\u016bd].<\/em><\/p>\n\n\n\n

(of) \u0160ahrewar [spiritual being]; (of) metal [molten iron]; (of) mercy; (of) protection of the poor [that is, \u0160ahrewar intercedes for the poor; he is the protector of the lord, the leader, and the ruler, and he is the responder and the knower (of the creatures) who intercedes for the creatures before Ohrmazd; and it is he who gives (= the thought of interceding) in the mind of any person who intercedes in the world for the poor. And his material element is metal; as metal in the material world is of great benefit, in the same way is \u0160ahrewar of great benefit in both worlds, spiritual and material].<\/p>\n<\/div><\/div>\n\n\n\n

In the translation of the paragraph, the theonym \u0160ahrewar<\/em> translates the form of theonym x\u0161a\u03b8rahe vairiiehe <\/em>(of X\u0161a\u03b8ra Vairiia); the nouns ay\u014dx\u0161ust<\/em> (metal) and \u0101murzi\u0161n<\/em> (mercy) translate the nominal forms aii\u014dx\u0161ustahe<\/em> (of molten metal) and mar\u017edik\u0101i <\/em>(of mercy); and the sequence sr\u0101yi\u0161n \u012b driy\u014d\u0161\u0101n <\/em>(protection of the poor) translates the compound form \u03b8r\u0101ii\u014d.dri\u03b3auue <\/em>(which protects the poor), which in the Avestan text qualifies mar\u017edik\u0101i<\/em>. The translation of the paragraph is governed, like that of the entire text of the \u201cLittle S\u012bh-r\u014dzag<\/em>,\u201d by a gloss, pad \u0161n\u0101y\u0113n\u012bd\u0101r\u012bh \u012b<\/em> (for the propitiation of), which is placed at the beginning of the Pahlavi version of the \u201cLittle S\u012bh-r\u014dzag<\/em>.\u201d<\/p>\n\n\n\n

The gloss \u012b m\u0113n\u014dg<\/em> ((who is a) spiritual being) accompanies \u0160ahrewar<\/em>, identifying \u0160ahrewar as a spiritual being. Further, ay\u014dx\u0161ust<\/em>, a word not commonly used by Pahlavi speakers, is accompanied by the gloss \u0101s\u0113n-wid\u0101xt<\/em> (molten iron), a more commonly used word.<\/p>\n\n\n\n

The first part of the commentary, following the paragraph, is focused on \u0160ahrewar\u2019s property of protecting people. This part of the commentary is based on the interpretation of sr\u0101yi\u0161n \u012b driy\u014d\u0161\u0101n<\/em>, which in the text identifies an abstract quality, as an attribute of \u0160ahrewar. The second part of the gloss talks about \u0160ahrewar\u2019s connection to metals, which is an important quality of this deity according to Pahlavi literature.<\/p>\n\n\n\n

The S\u012bh-r\u014dzag<\/em> is one of the texts whose Pahlavi version was revised after its composition. This revision of the text was made in the 16th<\/sup> century, possibly in India. This modified version of the S\u012bh-r\u014dzag<\/em> illustrates some of the operations that were performed on the original Pahlavi versions of the Avestan texts when these were revised.<\/p>\n\n\n\n

In revising the Pahlavi S\u012bh-r\u014dzag<\/em>, some modifications to the original translation of the text were made. Some glosses were eliminated, and others were added. All the commentaries were eliminated, which allowed saving space in the manuscripts.<\/p>\n\n\n\n

The revised Pahlavi version of \u00a7 4 of the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d says:<\/p>\n\n\n\n

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Xwad\u0101y\u012bh pad k\u0101mag<\/em>; \u0101s\u0113n-wid\u0101xt; \u0101murzi\u0161n; sr\u0101yi\u0161n \u012b driy\u014d\u0161\u0101n<\/em>.<\/p>\n\n\n\n

(of) Lordship by will; (of) molten iron; (of) mercy; (of) protection of the poor.<\/p>\n<\/div><\/div>\n\n\n\n

Here, x\u0161a\u03b8rahe vairiiehe <\/em>is translated literally as xwad\u0101y\u012bh pad k\u0101mag<\/em> (lordship by will). \u0100s\u0113n-wid\u0101xt<\/em> is here the translation of aii\u014dx\u0161ustahe<\/em>. No other modifications to the translation of the words in the original Pahlavi translation of the \u201cLittle S\u012bh-r\u014dzag<\/em>\u201d are observed. In addition to the commentary on the text, also the glosses to the text are absent.<\/p>\n\n\n\n

After this overview of the characteristics of the Pahlavi versions of the Avesta, as a final note, these versions form the basis of the New Persian, as well as of the Sanskrit versions of the Avestan texts. Both before the modern times and during the modern times, their impact on the Zoroastrian intellectual lore is far from limited to the Zoroastrian exegetical texts. Most remarkably, they are a fundamental source of the contents of the Zoroastrian religious literature in Pahlavi of the Sasanian and early Islamic times, and later, they inspired passages of the New Persian Zoroastrian religious literature.<\/p>\n\n\n\n

<\/div>\n\n\n\n
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Notes:<\/h4>\n\n\n\n

1. The use of “they” and “he\/his” alternates to refer to the priests performing the ritual and the person receiving it, respectively. The Avestan text dictates that the priests must wash the hands of the recipient, hence the switch in pronouns.<\/p>\n\n\n\n

2. British Library. Videvd\u0101d s\u0101dah, fol. 152r, created in 1647. Source: http:\/\/www.bl.uk\/manuscripts\/Viewer.aspx?ref=rspa_230_f152r <\/a><\/p>\n\n\n\n

3. M\u00fcnchen, Bayerische Staatsbibliothek. Awesta-Text Videvdat (Vendidad) mit Pahlavi-\u00dcbersetzung – BSB Cod.Zend 48, created in the beginning of the 19th century. Source: https:\/\/www.digitale-sammlungen.de\/en\/view\/bsb00033729?page=352,353<\/a> <\/p>\n","protected":false},"excerpt":{"rendered":"

by Miguel \u00c1ngel Andr\u00e9s-Toledo and Enrico G. Raffaelli, Department of Near and Middle Eastern Civilizations, University of Toronto Introduction Zoroastrian communities have provided interpretations of their sacred corpus, the Avesta, since the early phase of their history. The Avesta itself contains commentaries on some of its passages. After the period when Avestan ceased being a living […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[3,160],"tags":[172,174],"class_list":{"0":"post-2164","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-blog","7":"category-blog-posts","8":"tag-avestan","9":"tag-pahlavi","10":"entry"},"_links":{"self":[{"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=\/wp\/v2\/posts\/2164","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2164"}],"version-history":[{"count":25,"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=\/wp\/v2\/posts\/2164\/revisions"}],"predecessor-version":[{"id":2236,"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=\/wp\/v2\/posts\/2164\/revisions\/2236"}],"wp:attachment":[{"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2164"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2164"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/globalcommentary.utoronto.ca\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2164"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}