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Papers by fateme jahanpour
پژوهشنامۀ مطالعات نسخ خطی, 2023
Objective: In the Astan Quds Razavi Library's manuscript section, a copy of simple Vendidad No. 5... more Objective: In the Astan Quds Razavi Library's manuscript section, a copy of simple Vendidad No. 53388 is available, which was scribed by Rostam, son of Bahram from the Sanjaneh Mobad family in 1115 Yazdgerdi / 1159AH / 1746 AD in the Surat port, India. This copy inscription is commissioned in memory of a deceased man. This research aims to introduce and identify this copy and answer several questions: What are the codicological features of this manuscript? This copy belongs to which writing style of Zoroastrian religious texts? What information does the Pahlavi and Farsi colophons of this copy provide? What are the similarities and differences between this copy and its counterpart, vendidad 26288, known as "Astan Quds vendidad "? What is the meaning of using the two calendar terms "after Yazdgerd" and "Pārsīk" in the colophon and what kind of chronology does it refer to? Why this copy of vendidad is called "simple"? In what ceremonies and rituals were these texts recited? What is the Persian script’s position in this copy? Where did the cost of inscription come from?
Research Method /Approach: descriptive-case study.Findings and Conclusions: By carefully examining this copy and comparing it with other copies, as well as considering the writing structure, inscription place, the scribe and his family background, it becomes clear that this copy can be classified as an Indian copies. By comparing this copy with the "Astan Quds' Vandidad ", we can see that the writing style of these two belongs to two writing traditions, one of which was developed in India and among Persian scribes, and the other was rooted in its native land and belongs to the Iranian school. Also, this type of religious texts has been used for recitation in Yashtan ritual ceremonies and especially deceased ceremonies. For this reason, some people ordered its inscription for personal use and family heritage or as a memorial to the deceased and paid for it. Also, according to Geldner's categories, this copy is one of the standard versions from spelling accuracy point of view.
Ancient Iranian Studies, 2023
The present article introduces another version of Wīdēwdād sade, number 53388, preserved in the m... more The present article introduces another version of Wīdēwdād sade, number 53388, preserved in the manuscript section of Astan Quds Razavi Library. This manuscript, which belongs to the simple Indian tradition, was written by a prolific writer named Rostam, son of Bahrām, son of Dārāb, son of Sohrāb, son of Mānk, in 1115 Yazdgirdi/1159 A.H./1746 AD. He wrote in the port of Surat, India. He, who is from the family of Mobedān Sanjāneh and is related to Mobedān Naryosang, wrote the manuscript at the request of three brothers named Mānk, Khuršid and Bahmān, the sons of Hērbed Sohrāb Ramji Saker, so that they could use their father's name and as Ašodād (Charity), give the manuscript to Hērbed Bhika, son of Burzo, a resident of Balsara town, and he will use this copy in the Yazišn religious ceremony and give its reward to this family. One of the advantages of this edition is the completeness of all parts of Yasnā, Visperad, and twenty-two Fargards of Wīdēwdād, tricks, and customs of Yazišn, and it is reliable in terms of the accuracy of the writing. This version has an inscription at the end, which is in Pahlavi, Persian and Gujarati scripts.
Abstract One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Ast... more Abstract
One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Astan Qods Razavi Library is the Khorde Avestā, number 36, with 102 leaves, which was written by Mullā Marzbān, son of Zohrāb, son of Mullā Goštāsb, son of Bahman, son of Farāmarz, son of Esfandiār, son of Rostam, son of Ardešīr, son of Karīm- dād e Sīstānī, in 1227 Yazdgirdī / 1273 AH. written in Persian alphabet and there is not translation into Persian. In the final pages of the book, there is a colophon in Persian script from the author. Writer is a well-known man in Kerman and from the family of famous astronomers of the Qajar period. Khorde Avestā is a collection of short prayers and supplications that religious believers recite every day at special times. This book includes texts such as Ordībehešt Yašt, Varharām Yašt, Ātaš Niāyeš, Āfarīngān Gahanbār, and Patet. The importance of this version is that it is perhaps one of the oldest Avesta texts written in Persian script, and the scribe, by introducing eight generations of his ancestors, clarifies that he was a generation of Zoroastrians from Sistan who later migrated to Kerman. This article aims to introduce and identify this version and the author's family.
One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Astan Qods R... more One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Astan Qods Razavi Library is the Khorde Avestā, number 36, with 102 leaves, which was written by Mullā Marzbān, son of Zohrāb, son of Mullā Goštāsb, son of Bahman, son of Farāmarz, son of Esfandiār, son of Rostam, son of Ardešīr, son of Karīm-dād e Sīstānī, in 1227 Yazdgirdī / 1273 AH. written in Persian alphabet and there is not translation into Persian. In the final pages of the book, there is a colophon in Persian script from the author. Writer is a well-known man in Kerman and from the family of famous astronomers of the Qajar period. Khorde Avestā is a collection of short prayers and supplications that religious believers recite every day at special times. This book includes texts such as Ordībehešt Yašt, Varharām Yašt, Ātaš Niāyeš, Āfarīngān Gahanbār, and Patet. The importance of this version is that it is perhaps one of the oldest Avesta texts written in Persian script, and the scribe, by introducing eight generations of his ancestors, clarifies that he was a generation of Zoroastrians from Sistan who later migrated to Kerman. This article aims to introduce and identify this version and the author's family.
Jounals of Ancient Culture and Languages, Vol 1, Issue 1, P: 21-46 , 2020
In all religions, testing humans through suffering and difficulties is a way to measure their fai... more In all religions, testing humans through suffering and difficulties is a way to measure their faith and their trust on God. More patient person is more faithful. Who or what is the source of these sufferings has different answers in different religions. But the more important subject is the knowledge that the goal of the devilish forces is the human life destroyer and those who can keep their soul pure through these hardships, will win the test.
This theme is in the story of Job in the Old Testament text. The story of Job is a typical example of religious narratives in which the faith of a true believer is measured by suffering and disaster, and he comes out of this test on the basis of trust in God. This article tries to search for this subject in the religious Zoroastrian literature and, comparing it with the text of the Old Testament, seeks to ascertain whether this worldview to the mankind and his testing is a familiar and repeatable category in Zoroastrian believes? In the context of the Zoroastrian worldview, has such an approach been used for human suffering?
The transmission of the Avesta, 2012
Journal of ancient culture and languages, Vol 2, Issue 2, serial Number 3, P: 1-26, 2022
In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Isla... more In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Islamic Iran, it is briefly mentioned that he was Houshang's brother and the founder of agriculture, which was also called Pishdadi. In Islamic texts, although he is mentioned as a prophet, there is not much news about him. But Abu Rihan al-Biruni is one of the few writers who has paid more attention to his life and his character that based on some theories suggested about his name, origin, duties and his relationship with social classes. Abu Rihan al-Biruni by equating dehghani and writing, has considered the dehghani as the dignity of the Dibiris class and has considered the star of Mercury to be the special star of writers and dehghani. However, in this article it has been tried to introduce Dehghans and to examine their role in transmitting the culture and literature of ancient Iran to the Islamic era and their relationship with the Debirs, as well as to the educated class of Iranian society. In addition, by analyzesing the role and position of Wekard in ancient times, we try to find out the causes of the anonymity of this mythical character.
In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Isla... more In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Islamic Iran, it is briefly mentioned that he was Houshang's brother and the founder of agriculture, which was also called Pishdadi. In Islamic texts, although he is mentioned as a prophet, there is not much news about him. But Abu Rihan al-Biruni is one of the few writers who has paid more attention to his life and his character that based on some theories suggested about his name, origin, duties and his relationship with social classes. Abu Rihan al-Biruni by equating dehghani and writing, has considered the dehghani as the dignity of the Dibiris class and has considered the star of Mercury to be the special star of writers and dehghani. However, in this article it has been tried to introduce Dehghans and to examine their role in transmitting the culture and literature of ancient Iran to the Islamic era and their relationship with the Debirs, as well as to the educated class of Iranian society. In addition, by analyzesing the role and position of Wekard in ancient times, we try to find out the causes of the anonymity of this mythical character.
In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Isla... more In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Islamic Iran, it is briefly mentioned that he was Houshang's brother and the founder of agriculture, which was also called Pishdadi. In Islamic texts, although he is mentioned as a prophet, there is not much news about him. But Abu Rihan al-Biruni is one of the few writers who has paid more attention to his life and his character that based on some theories suggested about his name, origin, duties and his relationship with social classes. Abu Rihan al-Biruni by equating dehghani and writing, has considered the dehghani as the dignity of the Dibiris class and has considered the star of Mercury to be the special star of writers and dehghani. However, in this article it has been tried to introduce Dehghans and to examine their role in transmitting the culture and literature of ancient Iran to the Islamic era and their relationship with the Debirs, as well as to the educated class of Iranian society. In addition, by analyzesing the role and position of Wekard in ancient times, we try to find out the causes of the anonymity of this mythical character.
پژوهشنامۀ مطالعات نسخ خطی, 2023
Objective: In the Astan Quds Razavi Library's manuscript section, a copy of simple Vendidad No. 5... more Objective: In the Astan Quds Razavi Library's manuscript section, a copy of simple Vendidad No. 53388 is available, which was scribed by Rostam, son of Bahram from the Sanjaneh Mobad family in 1115 Yazdgerdi / 1159AH / 1746 AD in the Surat port, India. This copy inscription is commissioned in memory of a deceased man. This research aims to introduce and identify this copy and answer several questions: What are the codicological features of this manuscript? This copy belongs to which writing style of Zoroastrian religious texts? What information does the Pahlavi and Farsi colophons of this copy provide? What are the similarities and differences between this copy and its counterpart, vendidad 26288, known as "Astan Quds vendidad "? What is the meaning of using the two calendar terms "after Yazdgerd" and "Pārsīk" in the colophon and what kind of chronology does it refer to? Why this copy of vendidad is called "simple"? In what ceremonies and rituals were these texts recited? What is the Persian script’s position in this copy? Where did the cost of inscription come from?
Research Method /Approach: descriptive-case study.Findings and Conclusions: By carefully examining this copy and comparing it with other copies, as well as considering the writing structure, inscription place, the scribe and his family background, it becomes clear that this copy can be classified as an Indian copies. By comparing this copy with the "Astan Quds' Vandidad ", we can see that the writing style of these two belongs to two writing traditions, one of which was developed in India and among Persian scribes, and the other was rooted in its native land and belongs to the Iranian school. Also, this type of religious texts has been used for recitation in Yashtan ritual ceremonies and especially deceased ceremonies. For this reason, some people ordered its inscription for personal use and family heritage or as a memorial to the deceased and paid for it. Also, according to Geldner's categories, this copy is one of the standard versions from spelling accuracy point of view.
Ancient Iranian Studies, 2023
The present article introduces another version of Wīdēwdād sade, number 53388, preserved in the m... more The present article introduces another version of Wīdēwdād sade, number 53388, preserved in the manuscript section of Astan Quds Razavi Library. This manuscript, which belongs to the simple Indian tradition, was written by a prolific writer named Rostam, son of Bahrām, son of Dārāb, son of Sohrāb, son of Mānk, in 1115 Yazdgirdi/1159 A.H./1746 AD. He wrote in the port of Surat, India. He, who is from the family of Mobedān Sanjāneh and is related to Mobedān Naryosang, wrote the manuscript at the request of three brothers named Mānk, Khuršid and Bahmān, the sons of Hērbed Sohrāb Ramji Saker, so that they could use their father's name and as Ašodād (Charity), give the manuscript to Hērbed Bhika, son of Burzo, a resident of Balsara town, and he will use this copy in the Yazišn religious ceremony and give its reward to this family. One of the advantages of this edition is the completeness of all parts of Yasnā, Visperad, and twenty-two Fargards of Wīdēwdād, tricks, and customs of Yazišn, and it is reliable in terms of the accuracy of the writing. This version has an inscription at the end, which is in Pahlavi, Persian and Gujarati scripts.
Abstract One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Ast... more Abstract
One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Astan Qods Razavi Library is the Khorde Avestā, number 36, with 102 leaves, which was written by Mullā Marzbān, son of Zohrāb, son of Mullā Goštāsb, son of Bahman, son of Farāmarz, son of Esfandiār, son of Rostam, son of Ardešīr, son of Karīm- dād e Sīstānī, in 1227 Yazdgirdī / 1273 AH. written in Persian alphabet and there is not translation into Persian. In the final pages of the book, there is a colophon in Persian script from the author. Writer is a well-known man in Kerman and from the family of famous astronomers of the Qajar period. Khorde Avestā is a collection of short prayers and supplications that religious believers recite every day at special times. This book includes texts such as Ordībehešt Yašt, Varharām Yašt, Ātaš Niāyeš, Āfarīngān Gahanbār, and Patet. The importance of this version is that it is perhaps one of the oldest Avesta texts written in Persian script, and the scribe, by introducing eight generations of his ancestors, clarifies that he was a generation of Zoroastrians from Sistan who later migrated to Kerman. This article aims to introduce and identify this version and the author's family.
One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Astan Qods R... more One of the valuable manuscripts that is kept in Harandi Kerman Library affiliated to Astan Qods Razavi Library is the Khorde Avestā, number 36, with 102 leaves, which was written by Mullā Marzbān, son of Zohrāb, son of Mullā Goštāsb, son of Bahman, son of Farāmarz, son of Esfandiār, son of Rostam, son of Ardešīr, son of Karīm-dād e Sīstānī, in 1227 Yazdgirdī / 1273 AH. written in Persian alphabet and there is not translation into Persian. In the final pages of the book, there is a colophon in Persian script from the author. Writer is a well-known man in Kerman and from the family of famous astronomers of the Qajar period. Khorde Avestā is a collection of short prayers and supplications that religious believers recite every day at special times. This book includes texts such as Ordībehešt Yašt, Varharām Yašt, Ātaš Niāyeš, Āfarīngān Gahanbār, and Patet. The importance of this version is that it is perhaps one of the oldest Avesta texts written in Persian script, and the scribe, by introducing eight generations of his ancestors, clarifies that he was a generation of Zoroastrians from Sistan who later migrated to Kerman. This article aims to introduce and identify this version and the author's family.
Jounals of Ancient Culture and Languages, Vol 1, Issue 1, P: 21-46 , 2020
In all religions, testing humans through suffering and difficulties is a way to measure their fai... more In all religions, testing humans through suffering and difficulties is a way to measure their faith and their trust on God. More patient person is more faithful. Who or what is the source of these sufferings has different answers in different religions. But the more important subject is the knowledge that the goal of the devilish forces is the human life destroyer and those who can keep their soul pure through these hardships, will win the test.
This theme is in the story of Job in the Old Testament text. The story of Job is a typical example of religious narratives in which the faith of a true believer is measured by suffering and disaster, and he comes out of this test on the basis of trust in God. This article tries to search for this subject in the religious Zoroastrian literature and, comparing it with the text of the Old Testament, seeks to ascertain whether this worldview to the mankind and his testing is a familiar and repeatable category in Zoroastrian believes? In the context of the Zoroastrian worldview, has such an approach been used for human suffering?
The transmission of the Avesta, 2012
Journal of ancient culture and languages, Vol 2, Issue 2, serial Number 3, P: 1-26, 2022
In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Isla... more In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Islamic Iran, it is briefly mentioned that he was Houshang's brother and the founder of agriculture, which was also called Pishdadi. In Islamic texts, although he is mentioned as a prophet, there is not much news about him. But Abu Rihan al-Biruni is one of the few writers who has paid more attention to his life and his character that based on some theories suggested about his name, origin, duties and his relationship with social classes. Abu Rihan al-Biruni by equating dehghani and writing, has considered the dehghani as the dignity of the Dibiris class and has considered the star of Mercury to be the special star of writers and dehghani. However, in this article it has been tried to introduce Dehghans and to examine their role in transmitting the culture and literature of ancient Iran to the Islamic era and their relationship with the Debirs, as well as to the educated class of Iranian society. In addition, by analyzesing the role and position of Wekard in ancient times, we try to find out the causes of the anonymity of this mythical character.
In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Isla... more In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Islamic Iran, it is briefly mentioned that he was Houshang's brother and the founder of agriculture, which was also called Pishdadi. In Islamic texts, although he is mentioned as a prophet, there is not much news about him. But Abu Rihan al-Biruni is one of the few writers who has paid more attention to his life and his character that based on some theories suggested about his name, origin, duties and his relationship with social classes. Abu Rihan al-Biruni by equating dehghani and writing, has considered the dehghani as the dignity of the Dibiris class and has considered the star of Mercury to be the special star of writers and dehghani. However, in this article it has been tried to introduce Dehghans and to examine their role in transmitting the culture and literature of ancient Iran to the Islamic era and their relationship with the Debirs, as well as to the educated class of Iranian society. In addition, by analyzesing the role and position of Wekard in ancient times, we try to find out the causes of the anonymity of this mythical character.
In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Isla... more In Iranian mythology, we rarely find the name of Wekard. In the few remaining texts from pre-Islamic Iran, it is briefly mentioned that he was Houshang's brother and the founder of agriculture, which was also called Pishdadi. In Islamic texts, although he is mentioned as a prophet, there is not much news about him. But Abu Rihan al-Biruni is one of the few writers who has paid more attention to his life and his character that based on some theories suggested about his name, origin, duties and his relationship with social classes. Abu Rihan al-Biruni by equating dehghani and writing, has considered the dehghani as the dignity of the Dibiris class and has considered the star of Mercury to be the special star of writers and dehghani. However, in this article it has been tried to introduce Dehghans and to examine their role in transmitting the culture and literature of ancient Iran to the Islamic era and their relationship with the Debirs, as well as to the educated class of Iranian society. In addition, by analyzesing the role and position of Wekard in ancient times, we try to find out the causes of the anonymity of this mythical character.