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{{short description|13th C. Persian inscription}}
{{short description|13th C. Persian inscription}}
[[File:Persian manuscript in Japan1217 AD.jpg|thumb|Persian manuscript in Japan1217 AD]]
[[File:دست نوشته ژاپنیJAPAN.jpg|thumb|original]]
[[File:دست نوشته ژاپنیJAPAN.jpg|thumb|original]]


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== The poem ==
== The poem ==
This inscription have been read and interpreted by many scholar but the second verse had translated in different ways. Dr. Mohammad Ajam, the author of the book [[Persian Inscriptions on Indian Monuments]] wrote: "Almost all the poems in this manuscript are readable and the meaning of the first four verses are clear. the poem are very famous in persian language. the first part is from [[Vis and Rāmin]] [https://ganjoor.net/asad/veysoramin/sh65/] second part is from [[Shahnameh]] [https://ganjoor.net/ferdousi/shahname/esfandyar/sh26] third part mentioned both in [[Jami' al-tawarikh]] and also shahnameh and it is sorrow farewell of [[Iraj]] from [[Fereydun]] .The secret of the poem was in the third verse because it was not clear and it was read by many scholar in different meaning. and most problem was in the word
This inscription have been read and interpreted by many scholar but the second verse had translated in different ways. Dr. Mohammad Ajam, the author of the book [[Persian Inscriptions on Indian Monuments]] wrote: "Almost all the poems in this manuscript are readable and the meaning of the first four verses are clear. the poem are very famous in persian language. the first part is from [[Vis and Rāmin]] [https://ganjoor.net/asad/veysoramin/sh65/] second part is from [[Shahnameh]] [https://ganjoor.net/ferdousi/shahname/esfandyar/sh26] third part mentioned both in [[Jami' al-tawarikh]] and also shahnameh and it is sorrow farewell of [[Iraj]] from [[Fereydun]]

⚫
خلیف probably the name of the author in this verse and he was called Khalif or Khalifa, therefore :"خلیف" Khalif should not be read as Khaliq or Khalaf or Khalaaf. " and آس is "the sky" and should not be read as Daman or Das.<ref>[https://japan.mfa.gov.ir/jp/NewsView/605585/紙本墨書南番文字-دستنوشته-پارسی-ژاپن . Persian Inscriptions on Indian Monuments Dr.Mohammad Ajam]</ref>
***
⚫
but now it is clear that the poem is a famous poem of the fare well of [[Iraj]] from [[Fereydun]].
In the year 1345 [[Ibn Battuta]] arrived at [[Quanzhou]] in China's [[Fujian]] province,In Quanzhou, he met two prominent Persians, Burhan al-Din of [[Kazerun]] and Sharif al-Din from [[Tabriz]]<ref name="google">{{cite book|title=Mapping the Chinese and Islamic Worlds: Cross-Cultural Exchange in Pre-Modern Asia|author=Park, H.|date=2012|publisher=Cambridge University Press|isbn=978-1-107-01868-6|url=https://books.google.com/books?id=W-2iWcxD2e8C|page=237|access-date=13 June 2015|url-status=live|archive-url=https://web.archive.org/web/20180224110012/https://books.google.com/books?id=W-2iWcxD2e8C|archive-date=24 February 2018|df=dmy-all}}</ref> (both of whom were influential figures noted in the ''[[History of Yuan|Yuan History]]'' as "A-mi-li-ding" and "Sai-fu-ding", respectively).<ref name="google2">{{cite book|title=Anthony Reid and the Study of the Southeast Asian Past|author1=Wade, G.|author2=Tana, L.|date=2012|publisher=Institute of Southeast Asian Studies|isbn=978-981-4311-96-0|url=https://books.google.com/books?id=XNsk7tLkMU4C|page=131|access-date=13 June 2015|url-status=live|archive-url=https://web.archive.org/web/20180224110012/https://books.google.com/books?id=XNsk7tLkMU4C|archive-date=24 February 2018|df=dmy-all}}</ref> While in Quanzhou he ascended the "[[Mount Qingyuan|Mount of the Hermit]]" and briefly visited a well-known [[Taoism|Taoist]] monk in a cave.

He then travelled south along the Chinese coast to [[Guangzhou]], where he lodged for two weeks with one of the city's wealthy merchants.{{sfn|Dunn|2005|p=259}} he had wrote in his book persian were chanting persian poem that he had memorized some of them .

Ibn Battuta also wrote he had heard of "the rampart of [[Gog and Magog|Yajuj and Majuj]]" that was "sixty days' travel" from the city of Zeitun (Quanzhou);{{sfn|Gibb|Beckingham|1994|p = 896}} [[Hamilton Alexander Rosskeen Gibb]] notes that Ibn Battuta believed that the [[Great Wall of China]] was built by [[Dhul-Qarnayn]] to contain [[Gog and Magog]] as mentioned in the [[Quran]].
⚫
The problem of the poem was in the third verse because it was not clear and it was read by many scholar in different meaning. and most problem was in the word خلیف whether it was the name of the author or not and آس is "the sky" or should be read as Daman or Das or this.<ref>[https://japan.mfa.gov.ir/jp/NewsView/605585/紙本墨書南番文字-دستنوشته-پارسی-ژاپن . Persian Inscriptions on Indian Monuments Dr.Mohammad Ajam]</ref>
⚫
but now it is clear that the poem is a famous poem of the fare well of [[Iraj]] from [[Fereydun]] and should be read as it is in the book of Jami' al-tawarikh page135.
<br>'''The First Poem'''
<br>'''The First Poem'''
#jahān-ē khorramī bā kas na-mānad
#jahān-ē khorramī bā kas na-mānad

Revision as of 05:58, 3 June 2021

Persian manuscript in Japan1217 AD
original

"Persian manuscript in Japan" in Persian :دستخط پارسی ژاپن also called Nanban), is a Persian inscription from 1217 AD that was written by a Persian in Quanzhou of China for a Japanese monk Keisei, a poem of Shahname Ferdusi. It is designated as a national important cultural property (artwork) in Japan. It is the oldest existing Persian document in Japan.[1] the Persian manuscript in Japan had been wrote in 3 part. they were very famous poem in persian language. the first part is from Vis and Rāmin second part is from Shahnameh and third part mentioned both in Jami' al-tawarikh and also shahnameh and it is sorrow farewell of Iraj from Fereydun. [2]

The poem

This inscription have been read and interpreted by many scholar but the second verse had translated in different ways. Dr. Mohammad Ajam, the author of the book Persian Inscriptions on Indian Monuments wrote: "Almost all the poems in this manuscript are readable and the meaning of the first four verses are clear. the poem are very famous in persian language. the first part is from Vis and Rāmin [1] second part is from Shahnameh [2] third part mentioned both in Jami' al-tawarikh and also shahnameh and it is sorrow farewell of Iraj from Fereydun

In the year 1345 Ibn Battuta arrived at Quanzhou in China's Fujian province,In Quanzhou, he met two prominent Persians, Burhan al-Din of Kazerun and Sharif al-Din from Tabriz[3] (both of whom were influential figures noted in the Yuan History as "A-mi-li-ding" and "Sai-fu-ding", respectively).[4] While in Quanzhou he ascended the "Mount of the Hermit" and briefly visited a well-known Taoist monk in a cave.

He then travelled south along the Chinese coast to Guangzhou, where he lodged for two weeks with one of the city's wealthy merchants.[5] he had wrote in his book persian were chanting persian poem that he had memorized some of them .

Ibn Battuta also wrote he had heard of "the rampart of Yajuj and Majuj" that was "sixty days' travel" from the city of Zeitun (Quanzhou);[6] Hamilton Alexander Rosskeen Gibb notes that Ibn Battuta believed that the Great Wall of China was built by Dhul-Qarnayn to contain Gog and Magog as mentioned in the Quran. The problem of the poem was in the third verse because it was not clear and it was read by many scholar in different meaning. and most problem was in the word خلیف whether it was the name of the author or not and آس is "the sky" or should be read as Daman or Das or this.[7] but now it is clear that the poem is a famous poem of the fare well of Iraj from Fereydun and should be read as it is in the book of Jami' al-tawarikh page135.
The First Poem

  1. jahān-ē khorramī bā kas na-mānad
  2. falak rūzī dehad, rūzī setānad[8]}}
  • Happiness is not eternal and wealth does not remain with any one ** God gives happiness and good luck one day and takes it back another day * vis and Ramin
  1. jahān yādgār-ast mā raftanī
  2. be-mardom na-mānad be-joz mardomī[9]}}
  • The world is sightseeing, place of remembrance and we should depart ** nothing will be left for a person but good deeds and philanthropy * Ferdowsi
  • “The world is a memory, and we are all to depart, / Nothing will remain of man besides his noble deeds.


The Second Poem

Jami' al-tawarikh page135 Fredon- Iraj farewell
  1. gar dar ajal-am mosāmeḥat khāhad būd
  2. rowshan konam-īn dīde be-dīdār-e to z[ū]d
  3. yaʿnī [ke] khalīq gardad-Aas[sky-e] kabūd. as read by Dr Ajam (#yaʿnī [ke] khalīf gardad-Aas[sky-e] kabūd) when khalif Go to the blue sky(heaven).[3]
  4. bedrūd-e man-ast tō ze-man bedrūd[9]}}
  • “If there be indulgence in regard to my life, / I shall brignten my eyes by looking on your face, / But if this blue (sky) were to turn against me, / You bid me farewell and I bid you the same.”}}
  • “Hero will possess the mildness and benevolence, / Let my eyes brighten quickly by looking on your face, / That is to say, my companion has made my heart (eyes) blue, / This is my farewell; you, farewell from me.”}} （1953）

But what is important is that the Khalif or Khalifa is the author of the handwriting and he refers to the spinning wheel and (Aas) the sky and the rotation of time and conveys the concept of death and going to heaven. He wished to see a Japanese person in heaven.this persian poem was reading in the old time when a person was to go in a long and dangerous jorny. and say god by we will se each other (may be in sky and heaven) The equivalent of the persian proverb, mountain does not reach to the mountain, but human can reach to each other the person and friend can find themself even in other world . Khalif and Khalifa have different meanings in Persian, including Sultan - emir - backer - Leader of the Armenian Church - Educated person.[10]

See also

References

  1. ^ 岡田 2004, p. 364.
  2. ^ "Ministry of MoFA Iran:Persian manuscript in Japan". mfa.gov.ir.
  3. ^ Park, H. (2012). Mapping the Chinese and Islamic Worlds: Cross-Cultural Exchange in Pre-Modern Asia. Cambridge University Press. p. 237. ISBN 978-1-107-01868-6. Archived from the original on 24 February 2018. Retrieved 13 June 2015.
  4. ^ Wade, G.; Tana, L. (2012). Anthony Reid and the Study of the Southeast Asian Past. Institute of Southeast Asian Studies. p. 131. ISBN 978-981-4311-96-0. Archived from the original on 24 February 2018. Retrieved 13 June 2015.
  5. ^ Dunn 2005, p. 259.
  6. ^ Gibb & Beckingham 1994, p. 896.
  7. ^ . Persian Inscriptions on Indian Monuments Dr.Mohammad Ajam
  8. ^ 杉田 1995, p. 28.
  9. ^ a b 杉田 1995, p. 29.
  10. ^ . oldest Persian Inscriptions on Kyoto japan Museum
Sources
  • Pelliot, Paul (July 1913), "Les plus anciens monuments de l'écriture arabe en Chine", Journal Asiatique, 11 (2): 177–191
  • Okada(Okada), Emiko(Emiko) (November 1988), "Understanding Persian poetry in Japan", Japan Iran Association News, Japan Iran Association: 16–19
  • Okada, Emiko (1989-07-10), "Japan's oldest Persian document", Yomiuri Shimbun (evening), p. 13
  • Okada, Emiko (2004-09-30), "Love poem across the sea-Cultural exchange", in Emiko Okada; Keiichi Kitahara; Juri Suzuki (eds.), 65 chapters to know Iran, Area Studies, Akashi Shoten, pp. 362–365, ISBN 4-7503-1980-5
  • Kanda, Kiichiro (October 15, 1984), "Recollections of Professor Haneda", Kiichiro Kanda's complete works, vol. 9, Tomosha Publishing, pp. 423–429, ISBN 4-8104-0364-5
  • Kuroyanagi, Tsuneo (1987-07-10), "About Persian poetry in Japan", in Kouichi Gamo's 10th Memorial Commemorative Publication (ed.), Kouichi Gamo's Memorial, Prof. Reiichi Gamo 10th Anniversary Memorial Publication, pp. 212–223{{citation}}: CS1 maint: numeric names: editors list (link)
  • Kobayashi, former (1975), History of Cultural Exchange between Japan and the Muslim Region, Middle East Study Group
  • Sugits, Hideaki (1995-06-20), The Discovery of the Middle East in Japan: Comparative Cultural History in Reverse Perspective, The University of Tokyo Press, pp. 25–34, ISBN 4-13-025022-1
  • Ogino, Minahiko (1983-06-20), ""Washibun" document and Keisei Katsutsukibo", Ancient Document Research (21), Japanese Society of Archeology: 53–59
  • Haneda, Toru (亨) (1910), "A study on the history of Japan", Lectures on History Studies (3), Toyama Fusa : 149–166
  • Haneda, Toru(亨) (1958), "On the Japanese sentences transmitted to Japan", Haneda Ph.D. Meeting, pp. 206–214, doi:10.20676/00000267-Haneda ۱۹۱۰ reprint. The decryption contents have been greatly modified.
  • Maejima, Shinji (1952), "Hanjin and Senju in Senshu", History, 25 (3), Mita Historical Society: 1–66
  • Maejima, Shinji (1982-09-30), "Hashito and Senju in Senshu", Aspects of East-West Cultural Exchange Group in Silk Road History, Seibundo Shinmitsu Company, pp. 95–158-Reprint of Maejima ۱۹۵۲.
  • Sumi-kanji Minamibanji 〈/Keisei-Kamijin-no-genki ant〉
  • Kanji scholars of the Kanji scholars .
  • National Institute of Informatics-Digital Archive of Digital Silk Road Project "Toyo Bunko Rare Books Digital Archive"
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