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Vol. 27 No. 1 (2025): Journal of Oriental Studies
Full Issue
Articles
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Articles
ON THE TEACHING AND METHODOLOGICAL ASPECTS OF THE SPECIALIZED COURSE "PERSIAN LANGUAGE 5, 6"
AbstractThe article discusses several teaching and methodological features of the "Persian 5, 6" professional course. This course covers the Persian language levels B3 (Intermediate) and C1 (Advanced), designed for students of the Department of Iranian Studies at Yerevan State University, as well as those interested in these language levels. The thematic content and methodological approach of this professional course were developed by the Department of Iranian Studies for an Armenian-speaking audience, drawing from years of continuous teaching and conducted studies. Today, the growing necessity and widespread application of Persian present a challenge for language teachers, as this issue must be approached in new ways, with fresh perspectives, approaches, and proposals for innovative solutions to the challenges posed. The article aims to present the specific features of teaching the "Persian-5, 6" subject in the Armenian-language classroom, to improve the quality of learning the subject, and to develop and enhance the application of teaching methods and skills.
References1. Бирюкова Т.Г., Анализ и синтез текста, Учебное пособие, Елец, ЕГУ, 2007․
2. Бредихина И.А, Методика преподавания иностранных языков, Обучение основным видам речевой деятельности, Екатеринбург, 2018․
3. Гальскова Н.Д, Гез Н.И. Теория обучения иностранным языкам лингводидактика и методика, Москва, 2006․
4. Иванов В.Б., Гладкова Е.Л., Учебник персидского языка, часть 2, Филоматис, Москва, 2004․
5. Рубинчик Ю.А., Сложные предложения с п часть 2, часть 2, ридаточными определительными в современном персидском языке, Издательство восточной литературы, Москва, 1959․
6. Рубинчик Ю.А., Грамматика современного персидского языка, Восточная литература, Москва, 2001․
7. Galledāri M., Dark-e matlab-e shenidāri-e zabān-e fārsi, enteshārāt-e Mehr Armin, Tehrān, 2002․
8. Galledāri M., Negāreš o dastur-e zāban-e fārsi, sath-e pišrafte, dānešgāh-e beyn ol-mellali-ye Emām Xomeini, Tehrān, 2009․
9. Ja’fari F., Tamrinha-ye dastur-e kārbordi, mobtadi tā pishrafte-ye zabān-e fārsi, Karaj, 2009.
10. Mirdehqān M. va digarān, Ketāb-e moaʼllem, Parfā 2, Negārestān-e andiše, Tehrān, 2020.
11. Qarib ’A., Hamāyi J., Yāsami R., Foruzanfar B., Bahār M., Dastur-e zabān-e fārsi, panj ostād, enteshārāt-e Eshrāqi, Tehrān, 1992․
12. Qolāmhoseinzāde M., Negāresh moqadamāti-e zabān-e fārsi, Sāzemān-e motālʼe va tadvin-e kotob-e ʼolum-e ensāni-e dāneshgāhhā, Tehrān, 2010.
13. Sāderiafshar Q., Farhang-e zabānzadehā-ye fārsi, enteshārāt-e Māziār, Tehrān, 2007.
14. Xanlari P., Dastur-e zabān-e fārsi, entešārāt-e Bābak, Tehrān, 1995, ss. 54-58.
15. Xodāparasti F., Farhang-e jāme’, Vāzhegān-e motarādef o motazād-e zabān-e fārsi, enteshārāt-e Dāneshnāme-ye fārsi, Shirāz, 1997․
16. Yadollah S. Ph.D., Āmuzesh-e zabān fārsi, j․ 3(ĀZFĀ), entešārāt-e beyn ol-mellali- e Elhadi, Tehrān, 1993․
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Articles
NEO-SUFI REFLECTIONS IN SOHRAB SEPEHRI’S POETRY
AbstractThis article examines the poetic development of modern Persian poet Sohrab Sepehri as a manifestation of neo-mystical thought. It analyzes the religious and philosophical traditions that influenced his work, including Sufism, pantheism, Buddhism, and elements of Western mysticism. The author demonstrates how Sepehri, drawing on classical models of spiritual transformation, created a distinctive poetic language rich in symbolism. The analysis reveals how Sepehri’s personal spiritual experience evolves into a universal mystical system, reflecting his effort to synthesize Eastern and Western philosophical traditions.
References1. Bertels, Evgeniy. Sufism and Sufi Literature. Nauka, 1965.
2. Chittick, William. The Sufi Path of Knowledge. In Search of Hidden Meaning, edited by M. T. Stepanyants, Ladomir, 1995.
3. Chopra, Deepak. How to Know God. Sofia Publishing, 2008.
4. Cooper, J. C. An Illustrated Encyclopedia of Traditional Symbols. Thames & Hudson, 1978.
5. Corbin, Henry. The Man of Light in Iranian Sufism. Translated by Nancy Pearson. Omega, 1994.
6. Jung, Carl. The Psychology of the Unconscious. AST, 2001.
7. Moradi Kouchi, Shahnaz. Introducing and Understanding Sohrab Sepehri. Fatreh, 1380 [2001].
8. Nicholson, Reynold A. Rumi: Poet and Mystic. Unwin Hyman, 1978.
9. Prigarina, Natalia. ed. Sufism in the Context of Muslim Culture. Nauka, 1989
10. Saleh Hosseini. Silent Lotus. Niloufar Publications, 1st ed., 1371 [1992].
11. Sepehri, Sohrab. Hasht Ketab (Eight Books). Azineh Golmehr, 1388 [2009]
12. Shamisa, Soroush. A Look at Sohrab Sepehri. Morvarid Publications, 7th ed., 1376 [1997].
13. Shamisa, Soroush. A Look at Sohrab Sepehri. 8th ed. Sedaye Moaser, 2003.
14. Tamrazyan, Hrach. Grigor Narekatsi and the School of Narek [Grigor Narekatsi yev Narekian dproc’y]. Nairi, 2017.
15. Taslimi, Amir. Some Propositions in Iranian Contemporary Literature. Akhtaran, 2008.
16. Underhill, Evelyn. Mysticism: A Study in the Nature and Development of Man's Spiritual Consciousness. Dutton, 1912.
17. Wallis, R. T. The Neo-Platonists. Scribner’s, 1972.
https://archive.org/details/neoplatonism0000wall/page/n7/mode/2up.
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Articles
18TH-19TH-CENTURY ARMENO-TURKISH SELECTED MEDICAL MANUSCRIPTS AND TRANSMISSION, TRANSLATION, AND LOCALIZATION OF MEDICAL KNOWLEDGE IN THE OTTOMAN EMPIRE18TH-19TH-CENTURY ARMENO-TURKISH SELECTED MEDICAL MANUSCRIPTS AND TRANSMISSION, TRANSLATION, AND LOCALIZATION OF MEDICAL KNOWLEDGE IN THE OTTOMAN EMPIRE
AbstractThis article explores the transmission and transformation of medical knowledge in the Ottoman Empire through selected Armeno-Turkish manuscripts from the 18th to the 19th centuries. It highlights the European influence on Ottoman medicine via Latin and Arabic texts, which were translated into Turkish and Armenian scripts, reflecting a dynamic process of localization and adaptation. The study focuses on four significant manuscripts housed at the Matenadaran, illustrating diverse sources—from Arabic, Latin (Italian) —to demonstrate how medical terminology, practices, and cultural exchanges shaped regional medical traditions. The involvement of religious institutions, particularly the Armenian Church and Protestant communities, played a critical role in knowledge dissemination, fostering cross-cultural interactions and linguistic enrichment. The manuscripts reveal early 19th-century efforts to incorporate modern European medical ideas into Ottoman society, emphasizing the importance of translation and contextualization in medical education. Ultimately, these handwritten texts serve as valuable cultural artifacts, highlighting the complex interplay between traditional and modern medicine, local needs, and external influences in shaping Ottoman medical history.
References1. Anasyan, Hakob. Four Armenian Script Turkish medical works compiled in the eighteenth century". Shoghakat, 1977: 100-10 (in Armenian).
2. Anasyan, Hakob. “The Armenian Bibliography in the Fifth-eighteenth century”, Medical materials, Vol. 3. – Germanos Kostandnupolsets’i. Yerevan: Zangak-97, 2004, 40-45 (in Armenian). Anasyan, Hakob. “The Armenian Bibliography in the Fifth-eighteenth century”, Medical materials, Vol. 3. (Yerevan; Zangak-97, 2004) (in Armenian).
3. Matenadaran, Ms. 9878, Ms. 9711, Ms. 10346, Ms. 9583 (Yerevan: Mesrop Mashtots Institute of Ancient Manuscripts).
4. Artin Mezburean, Armenian and Armenian-Origin Physicians (1688–1940), Vol. 1 – (1688–1864) (Istanbul: Bechidian Press, 1940), 29–3 (in Armenian).
5.Stepanyan, Hasmik. Catalogue of Armeno-Turkish materials of Armenian manuscripts and Armeno-Turkish manuscripts. Yerevan: Published by the author, 2008 (in Armenian).
6. Bahadır, Dinçer Şaziye. “Osmanlıca Tıp Terimleri Sözlüğüne Bir Bakış.” Karadeniz Araştırmaları 17, no. 68 (2020): 989–995.
7. Boyar, Ebru. “Medicine in Practice: European Influences on the Ottoman Medical Habitat.” Turkish Historical Review no. 9 (2018): 213–241.
8. Browne, Edward G. Arabian Medicine: The FitzPatrick Lectures Delivered at the College of Physicians in November 1919 and November 1920. London: Cambridge University Press, 1920.
9. Doğan, Şaban. “15. Yüzyıla Ait Bir Tıp Terimleri Sözlüğü: Terceme-i Akrabâdîn'in Istılah Lügati.” Turkish Studies 4, no. 4 (2009): 250–316.
10. Gürlek, Mehmet. “Yabancı Tıp Terimlerine Osmanlı Tıp Metinlerinden Türkçe Karşılık Örnekleri.” AİBÜ Sosyal Bilimler Enstitüsü Dergisi 16 (2016): 234–235.
11. This article is a heavily revised and expanded version of the article entitled Khachatryan, Lusine “Unlocking Centuries-Old Medical Wisdom: Armeno - Turkish Selected Manuscripts from the 18th-19th Centuries” ATLAS (2024), https://atlas.univie.ac.at/?p=139 (accessed 9 June 2025)
12. Kocabaşıoğlu, Uygur. Kendi Belgeleriyle Anadolu’daki Amerika: 19. Yüzyılda Osmanlı İmparatorluğu’ndaki Amerikan Misyoner Okulları. İstanbul: Gümüş Basımevi, 1989.
13. Manav, Nursel. Tıp Dilinin ve Eğitimin Türkçeleşmesinde Öncü: Kırımlı Doktor Azîz Bey. Istanbul: Kızılay Kültür Sanat Yayınları, 2024.
14. Michaleas, Spyros N., Konstantinos Laios, Gregory Tsoucalas, and Georges Androutsos. “Theophrastus Bombastus von Hohenheim (Paracelsus) (1493–1541): The Eminent Physician and Pioneer of Toxicology.” Toxicology Reports 8 (2021): 411–414.
15. Özaydın, Zuhal. Türk Tıp Tarihi Bibliyografyası. İstanbul: Tıp Fakültesi Yayınları, 2012.
16. Sheffer-Mossensohn, Miri. Ottoman Medicine: Healing and Medical Institutions, 1500–1700. Albany, NY: State University of New York Press, 2009.
17. Şişman, Cengiz. “Transcending Diaspora: Studies on Sabbateanism and Dönme. Hayatizade Mustafa Efendi (Moshe ben Rafael Abravanel).” In The Physician-in-Chief of the Ottoman Palace: Marrano Legacy, Ottoman Medicine and the Sabbatean Movement, Istanbul: Libra, 2000.
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Articles
CHRONOLOGY (DURATION AND SEQUENCE OF THE REIGNS OF THE KINGS) OF THE EARLY ARTAXIADS AND ARSACIDS CONSIDERING THE CONTRADICTIONS IN SOURCES AND RESEARCH LITERATURE (SPEECH IN DEFENSE OF MOVSES KHORENATSI’S INFORMATION)
AbstractIn the existing database of sources on the history of the Artaxiads and Arsacids, there are minor inclusions that contain information regarding the chronology (duration and sequence) of the reign of the first kings of this dynasty. Information regarding the chronology of the first Artaxiads and Arsacids is scattered across various sources (Greco-Roman, late Babylonian cuneiform, ancient Armenian, ancient Georgian sources). These sources have very different features: the ancient Armenian sources tell us about the number of years of reign, while the Greco-Roman, late Babylonian cuneiform and ancient Georgian sources tell us about the starting points or the end of the reign of a particular king. The article attempts to correct the existing situation, and clarifies this issue using all groups of sources and research literature. Thanks to the involvement of all sources in comparison with the previous conclusions of the research literature, an attempt was made to elucidate this issue and a new chronology of the Artaxiads and Arsacids was presented. The author shows that the information of Movses Khorenatsi, still underestimated at its true worth, is a first-class and trustworthy material in this matter, which not only does not contradict, but, on the contrary, is supported by other sources.
References -
Articles
APOCALYPTIC LANDSCAPES: A COMPARISON OF ESCHATOLOGICAL CONCEPTS IN DANTE’S «DIVINE COMEDY» AND «THE BOOK OF ARDA VIRAF»
AbstractPosthumous experiences, retribution for sins, and their atonement have captivated human thought since ancient times, sparking the imagination and finding expression in sacred texts that, despite temporal and socio-cultural differences, exhibit striking similarities and semantic correspondences. This observation invites a comparative analysis of texts from different religious traditions that convey similar moral messages, suggesting the possibility of a unified religious code. This article examines a comparative study of two significant works: the Zoroastrian travelogue «Arda-Viraz-namak» and Dante Alighieri's Christian epic poem «The Divine Comedy». The aim is to explore the parallels between these texts, both of which are not only of immense artistic and literary value but also hold substantial socio-cultural influence. The relevance of this topic is particularly pronounced in the Armenian ethnocultural context, considering the proximity of Christian Armenia to Iran, the birthplace of Zoroastrianism and a major political player in the Middle East.
References1․ Heydari D., Taslimi M. B. Moqayese-ye Tatbiqi-ye Behesht va Duzakh dar Ardāvirāfnāme va Komedi-ye Elahi. Kermanshah: Sheshomin Hamāyesh-e pezhuheshhā-ye Adabi, 1391/2013.– 31p.
2․ Pourshabānān A., Pourshabānān A. Barrasi-ye Tatbiqi-e Zarfiyathā-ye Bāzisāzi az Ardāvirāfnāme dar Moqayese bā Matn va Bāzi-e Duzakh az Komedi-ye Elahi-ye Dānte. Tehran: TMU, Pezhuheshhā-ye Adabiyat-e Tatbiqi, vol. 2, no. 4, 1397/2018. – 104-124 p.
3. Boyce M. A Persian Stonghold of Zoroastrianism, Oxford: Clarendon Press, 1977. – 284p.
4. Haug M. The Book of ArdaViraf. Bombay, London: Messrs. Trubner and Co, 1872 .– 316p.
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20. Աբրահամյան Ռ․ Թ․, Արտա Վիրապ նամակ, Յուշտի Ֆրիան, Եր․։ ՀՍՍՀ ԳԱԱ հրատ․, 1958. – 168с.
References
1․ Heydari D., Taslimi M. B. Moqayese-ye Tatbiqi-ye Behesht va Duzakh dar Ardāvirāfnāme va Komedi-e Elāhi. [Comparative Comparison of Heaven and Hell in Ardavirafnameh and Divine Comedy]. Kermanshah: Sheshomin Hamāyesh-e pezhuheshhā-ye Adabi, 1391/2013.– 31p.(In Pers.)
2․ Pourshabānān A., Pourshabānān A. Barrasi-ye Tatbiqi-e Zarfiyathā-ye Bāzisāzi az Ardāvirāfnāme dar Moqayese bā Matn va Bāzi-e Duzakh az Komedi-e Elāhi-e Dānte. [Comparative Study of the Gamification Capacities of the Ardavirafnameh Compared to the Text and the Game of Hell from the Divine Comedy of Dante]. Tehran: TMU, Pezhuheshhā-ye Adabiyat-e Tatbiqi, vol. 2, no. 4, 1397/2018. – 104-124 p. (In Pers.)
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