Goshtasb Farzaneh
Abstract
We recognize Sāsān V with the help of some lexicons and books. We know that he had translated and interpreted Dasātīr, the book which is God revelation to Mahābād, from a “Heaven Language” which was un-understandable for everyone into Persian. The only evidence, by which we can recognize ...
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We recognize Sāsān V with the help of some lexicons and books. We know that he had translated and interpreted Dasātīr, the book which is God revelation to Mahābād, from a “Heaven Language” which was un-understandable for everyone into Persian. The only evidence, by which we can recognize this Sāsān in the history are Shahname and some historical books. As much as we know, in the books before 10th century AH there is no evidence of Dasātīr and Mahābād and Sāsān V. After revealing the name of Sāsān V in Dasātīr and the other books of Azarkayvani’s school, we confront Sāsān V as the translator of Dasātīr in the lexicons and the other books which was written in India. For example, a view of him is described in the “Sasan-e-Panjum”, by Naiyer Masud, the Indian author and researcher. In this article, Sāsān V as the translator and interpreter of Dasātīr is represented at first, and then his background in the literature and historical books before the 10th century AH is searched and the reflection of this personality in the late 4 centuries is studied.
