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fatemeh manavi; hosein dana; afshin mottaghi
Abstract
The course of literary themes in different periods of Persian poetry shows that the relationship between literature and society is an inevitable and definite relationship. Literary works are the product of social content and a mirror of the thoughts, culture and customs of society. One can find ...
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The course of literary themes in different periods of Persian poetry shows that the relationship between literature and society is an inevitable and definite relationship. Literary works are the product of social content and a mirror of the thoughts, culture and customs of society. One can find social equations for what is presented in the literature and show that there is a two-way relationship between literary topics and social, political, historical and cultural issues. For example, the reflection of geopolitical issues influenced by individual and religious nervousness arising from the political and governmental necessities of the time, in the interests of Islamic caliphs and authoritarian rulers of post-Islamic Iran, shows that court poets as one of the media. In order to strengthen the interests of the ruling political and religious currents, the prominent propagandists of the society have expressed themes in line with the communicated discourses, such as encouraging kings to open up the country and attacking other lands to spread the religion. Islam and Khulud have been the names of kings in the pages of history, as a result of which geographical space and, consequently, the accumulation of capital have brought to the rulers of the time. Therefore, considering the importance of this issue politically, geographically and socially and its manifestation in the way of thinking of court poets, we decided to study the issue from the perspective of the most prominent poets of the fifth century AH and the great conqueror of that era, Mahmoud Ghaznavi. Conclusion Show that based on the spirit of the Ghaznavid era of Iran, poets with ideological views, flattering behavior and flattery have taken important steps towards the idea of territorial expansion, politically and ideologically, and the king of the time in action They have helped with openness and territorial development, both psychologically and psychologically. It is worth mentioning that the present research is descriptive-analytical and has been done by library method.
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Hamid Khanian
Abstract
An effective and useful communication requires an expression that has a proper structure so that it does not threaten the dignity of the participants, and the strategies of Politeness in verbal exchanges are to establish a useful and effective communication by preserving the image of the participants ...
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An effective and useful communication requires an expression that has a proper structure so that it does not threaten the dignity of the participants, and the strategies of Politeness in verbal exchanges are to establish a useful and effective communication by preserving the image of the participants and not threatening the reputation of the speaker and audience; However, contrary to the usual global practice in which the process of democratization of relations, reduction and elimination of differences between the level of participants and the tendency to equality and level, has prevailed, in our society today, it is observed that in some verbal interactions; Consciously or unconsciously, polite expressions, terms and words have been used too much of necessity and necessity, which in addition to violating Grace's "principle of quantity" and threatening the speaker's face, this assumption can also be considered probable. Which is for the purpose of flattery. However, for any purpose, the structure is inappropriate and speakers need to be both aware and have the right verbal communication skills to speak correctly, consciously and artistically in their verbal interactions and their speech has a structural balance, for this purpose in this article In addition to citing the results of the findings of other researchers in this field, in order to achieve a suitable and preferred structure, the conversations of the book "Tales of Amir Ali 1" which has 28 parts and 30 stories modern have been studied and while finding several related examples, and mentioning some One of them in a suitable place in the text of this article, based on the theory of Brown and Levinson Politeness and its , faces and indicators and capacities of pronouns, verbs and broad terms of Persian language and review and analysis of all data in a descriptive-analytical method for this question. What is the structure of polite and flattering expressions in verbal exchanges? And other possible questions related to the position have been answered appropriately and new tricks have been proposed that are unprecedented. That is, it is an innovative and new solution.
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Mohammad Keshavarz
Abstract
The set of studies about Iran, especially historical, literary, cultural, geographical, and linguistic studies, is called Iranology. A science that is four centuries old and was created by westerners. Iranology from the establishment of the first language schools to the establishment of Iranology in ...
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The set of studies about Iran, especially historical, literary, cultural, geographical, and linguistic studies, is called Iranology. A science that is four centuries old and was created by westerners. Iranology from the establishment of the first language schools to the establishment of Iranology in the world's major universities has passed great changes in these four centuries. In the twentieth century, some Iranians also entered the field of Iranology due to traveling to Europe and observing the work of orientalists and Iranologists, breaking the monopoly of Iranology of the west. The purpose of this study is to investigate the nature of western Iranology and how "National Iranology" was formed by using descriptive-analytical method. The achievements of this research show that on the one hand insufficient literacy of western Iranologists, Iranology influence project and biased expression of research results by Orientalists and Iranologists and on the other hand scientific presentation away from prejudice and bias by Iranian researchers, self-knowledge versus otherness, recognizing the cultural and historical capacities of Iran to the whole world, researchers' interest in research on Iran, and government support for Iranian studies has led to the formation of "National Iranology" in the contemporary century. Researchers such as Allameh Qazvini and Pourdavod, as the first National Iranologists, took very important steps in promoting the science of Iranology and others like Abbas Iqbal, Mojtaba Minavi, Iraj Afshar, etc. continued their path. The establishment of the Pahlavi Library in the 1340s is a turning point in Iranology. communication and cooperation with Iranology and Oriental Studies Centers, collaboration with Iranologists around the world, creating a special archive and library for Iranology, organizing World Congresses of Iranology, follow up on information and publications of world centers related to Iranian culture and provide services about Iranian culture and civilization such as: the establishment of new centers of Iranology, teaching Persian language in universities around the world and publishing journals of Iranology were among the most important tasks of Iranology in this library. Library officials sought to determine the general Iranian studies policies of all countries from Tehran. The next stage in the development of Iranology occurred in the 1380s. The establishment of the Iranology Foundation and the entry of Iranology into universities led to the further development and expansion of National Iranology.
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Noor al-Din Nemati; Jamal Pirehmard Shotorban
Abstract
The constitutional movement was one of the most decisive events in the history of Iran. One of the consequences of constitutionalism was the formation of associations that worked in various ways to support or criticize the constitution. "Anjoman-e Eslamiyeh" of Tabriz was one of these organizations, ...
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The constitutional movement was one of the most decisive events in the history of Iran. One of the consequences of constitutionalism was the formation of associations that worked in various ways to support or criticize the constitution. "Anjoman-e Eslamiyeh" of Tabriz was one of these organizations, which in 1326 A.H., with the efforts of a group of Tabriz clerics, including Mir Hashem-e Davachi, was established in the vicinity of the gate of Sorkhab and the alley of Davachi/Shotorban. After the parliament was bombed by the king (Muhammad Ali Shah) the association became a supporter of the government. Despite the importance of the subject, so far no independent article has been written about the Anjoman-e Eslamiyeh, and the present article seeks to fill a part of the existing scientific gap. In addition, by criticizing the dominant view of Iran's constitutional history, the article has tried to adopt a new approach to constitutional critic associations, especially Anjoman-e Eslamiyeh, which is based on the review of sources.The establishment, continuity and fall of Anjoman-e Eslamiyeh raises the question of how and with what motivation the association was formed and what role did it play in the developments of Tabriz in the midst of the transition period? in this article, an attempt has been made to answer the above question with a descriptive-analytical approach and using the qualitative research method. The hypothesis of the current research is that Anjoman-e Eslamiyeh, which was formed from the religious, political, social and economic motives of the "Founders of Eslamiyeh", at the beginning of the so called "Estebdad-e Saghir" period, became a center of support for the government of MuhammadAli shah in Tabriz, but the conflict of opinions of the founders of Eslamiyeh along with the resistance of the people of Tabriz and their suspicion of the government forces, paved its way to collapse.AbstractThe constitutional movement was one of the most decisive events in the history of Iran. One of the consequences of constitutionalism was the formation of associations that worked in various ways to support or criticize the constitution. "Anjoman-e Eslamiyeh" of Tabriz was one of these organizations, which in 1326 A.H., with the efforts of a group of Tabriz clerics, including Mir Hashem-e Davachi, was established in the vicinity of the gate of Sorkhab and the alley of Davachi/Shotorban. After the parliament was bombed by the king (Muhammad Ali Shah) the association became a supporter of the government. Despite the importance of the subject, so far no independent article has been written about the Anjoman-e Eslamiyeh, and the present article seeks to fill a part of the existing scientific gap. In addition, by criticizing the dominant view of Iran's constitutional history, the article has tried to adopt a new approach to constitutional critic associations, especially Anjoman-e Eslamiyeh, which is based on the review of sources.The establishment, continuity and fall of Anjoman-e Eslamiyeh raises the question of how and with what motivation the association was formed and what role did it play in the developments of Tabriz in the midst of the transition period? in this article, an attempt has been made to answer the above question with a descriptive-analytical approach and using the qualitative research method. The hypothesis of the current research is that Anjoman-e Eslamiyeh, which was formed from the religious, political, social and economic motives of the "Founders of Eslamiyeh", at the beginning of the so called "Estebdad-e Saghir" period, became a center of support for the government of MuhammadAli shah in Tabriz, but the conflict of opinions of the founders of Eslamiyeh along with the resistance of the people of Tabriz and their suspicion of the government forces, paved its way to collapse.KeywordsConstitutionalism, Tabriz, Anjoman-e Eslamiyeh, Mir Hashem-e Davachi, Estebdad-e Saghir.
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yahya bouzarinejad; Mohammad Hossein Jamalzadeh; Saeid Arianpour
Abstract
One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition ...
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One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition to providing guidelines for ruling the government and principles for statecraft, he tried to describe the harms that the Safavids suffered. This study seeks to answer this question: from the perspective of Sabzevari in the book Rozatol-Alnwar Al-abbasi, what social harms did Safavid suffer from? Therefore, using a descriptive-analytical method and collecting datasets by library searching, the following findings have been reached: Sabzevari's religious pathology of Safaviya, according to the type of damage mentioned by him, is classified in five fields: pathology of religion, religious knowledge, religious society, religiosity and religious institutions. Sabzevari has been working as a social reformer to improve the livelihood and resurrection of the people, the reformist idea in Rozatol-Alnwar Al-abbasi is based on the practical wisdom of Islam and It shows a justice-oriented and compassionate approach to the general public. Rozatol-Alnwar Al-abbasi should also be mentioned as a text in order to formulate and realize the model of faithful politics, which, based on Islamic beliefs, judgments and ethics, offers a method of ordering good and forbiding bad, at a time when social reform is possible only through accompanying kings. In this book, he has stated his meaning in many cases with ironic expression, and in some cases, he has directly described the harms Sabzevari considers three factors to be involved in order to fix the mentioned damages and preserve and survive the government, which arise from the specific foundations of his political thought: 1- Inner factor: improving the ruler's inner (spiritual) relationship with God 2- External factor: improving the relationship of the ruler with the people and Statesmen in observing the principles of statecraft 3- External and internal factors: justice and peace with the people and fight against oppression and oppressors.
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Fatima Tofighi
Abstract
Despite their differences, right and left thinkers in the decades preceding the Iranian revolution had a relatively similar understanding of the place of Iran and Islam in the world. This understanding was about both the difference between perception in the East and West and dealt with the particularity ...
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Despite their differences, right and left thinkers in the decades preceding the Iranian revolution had a relatively similar understanding of the place of Iran and Islam in the world. This understanding was about both the difference between perception in the East and West and dealt with the particularity of the Iranian Muslim, and considered the Iranian-Islamic experience extending to different parts of the world. This picture of Iran and Islam in the works of conservative and revolutionary thinkers, such as A. Zarrinkoub, A. Fardid, M. Motahhari, Al. Shariati, D. Schayegan, and H. Nasr is studied in the present essay. The central signifier in these narratives about Islam and Iran in response to the question of "we" and "others" is the East-West binary. In other words, Iranian Muslims had to know what their relationship with others (Arab Muslims an Non-Muslim Europeans) is. According to the prevailing narrative of the separation of Iranians from an originally Aryan (or European) identity, Iranians were separated from their identity once at the time of the Arab conquest, and another time in the retardation from the progressive world. Many of these authors tried to solve this problem by several strategies: To resolve the question of the relation between Islam and Iran, they tried to answer this question by constructing a narrative of progress in Islamic tradition. They also emphasized that the conditions of understanding in the East and West are entirely different, and thus showed themselves up as the leaders of progressive method of esoteric and non-argumentative understanding that has been troubled throughout history and has caused the retardation of Muslim and Iranians from their cultural legacy. In this essay, after describing the intellectual atmosphere of Iran in the Pahlavi period, I highlight the common intellectual elements in the work of the above authors. In the end, by reference to a critical perspective and by recourse to postcolonial theory, I will show how this discourse is a non-native construct, based on European hegemonic assumptions.
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Esmail Sharahi; Maryam mohammadi; Majid Montaze Zohouri
Abstract
Aghlabids(184-296 AH) was the first semi-independent government during the Abbasid caliphate in the Islamic Maghreb that with conquering parts of North Africa and southern Italy, especially Sicily and Palermo was able to Mint coins independently in your sphere of influence. Discovery of Aghlabid coins ...
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Aghlabids(184-296 AH) was the first semi-independent government during the Abbasid caliphate in the Islamic Maghreb that with conquering parts of North Africa and southern Italy, especially Sicily and Palermo was able to Mint coins independently in your sphere of influence. Discovery of Aghlabid coins with Abbasi coins in two areas of Astaneh Shazand in Markazi province, which is located in the city of Karaj Abu Dolaf(2008 and 2010) And the ancient site of Tel Yavne near Tel Aviv, which were two areas outside the influence of the majority, Indicates political influence or trade relations with Iran and the Mediterranean fringe governments in the third century AH. How the discovery of these coins, far from the political borders of the majority, explains the political or commercial relations of this government is the main question. Our assumption is that these coins identify the friendly political relations of this government that underlie its trade relations with other governments. In this research, using library resources and archaeological studies Attempted has been made to determine and explain the manner and extent of political and trade relations of Aghlabid government with other contemporary governments.
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Hosein Ali Rahimi
Abstract
Jami is a famous poet and mystic of the ninth century AH. His most important works are Haft Aurang, which includes the seven Mathnavi: Selselatozzahab, Salaman and Absal, Tohfatol-Ahrar, Sobhatol-Abrar, Yusuf and Zuleykha, Lily and Majnoon, and the Xeradname Eskandari. Selselatozzahab is the first Mathnavi ...
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Jami is a famous poet and mystic of the ninth century AH. His most important works are Haft Aurang, which includes the seven Mathnavi: Selselatozzahab, Salaman and Absal, Tohfatol-Ahrar, Sobhatol-Abrar, Yusuf and Zuleykha, Lily and Majnoon, and the Xeradname Eskandari. Selselatozzahab is the first Mathnavi of this book. Jami has composed this Mathnavi in three books in the style of Hadiqah, Al-Haqiqah Sanai and Jām-e Jam Ouhadi. Selselatozzahab has been published several times both in Iran and abroad. Among them, two editions of Morteza Modarres Gilani and the Miras Maktoob Institute are more available than others and are the place of reference for researchers. In these two editions, despite the commendable efforts of the proofreaders and their use of the various editions of Haft Orang, unfortunately, these two editions are not reliable editions, and there are many mistakes in these editions. Both prints have problems recognizing and recording the correct form of the text. In this article, the recording of a number of verses has been reviewed and corrected. The text, verses number and page have been presented based on the correction of the Miras Maktoob Institute and have been compared with other sources. These sources include the publication of Morteza Modarres Gilani, an article by Hadi Khadivar, and several oldest manuscripts of the Selselatozzahab. Although some errors have been pointed out from both the printing of Modarres Gilani and the Selselatozzahab, but in the main part of the article, verses were selected that are incorrect both in the printing of Modarres and in the correction of the Selselatozzahab. has not done. If there was a correct form in one of these three sources, we did not bring it except in special cases when it was necessary. In correcting these verses, the lexical points, semantic, stylistic, linguistic and textual proportions of Jami have been taken into account.
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Amir Pourrastegar
Abstract
European's travelogues are important in understanding "another view", in anthropology and cultural-social history studies area. Sufism and Dervishes are one of the prominent topics in European travelogues, especially in the Qajar era. From this perspective, the present research is based on the ...
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European's travelogues are important in understanding "another view", in anthropology and cultural-social history studies area. Sufism and Dervishes are one of the prominent topics in European travelogues, especially in the Qajar era. From this perspective, the present research is based on the analysis of the travelogues of the European travelers of the Qajar era, who have described and sometimes analyzed dervishes in their reports. It’s obviously clear that issues such as:Sufi dynasties considering Dervishes as a class, Sufism lineages, and Dervishes' behavior and worldview are often associated with ignorance of Sufism, prejudice, superficial, and incognito. The approach of this research shows the four components of "Oral Dervish Literature", "Beliefs", "Beggary and Unemployment", "External journey", "Spells and Magic". "Using intoxicants and hypnotic substances" are more prominent in western travelogues. A few of these travel writers, including Polak, Browne, and Gobineau, have an Orientalist approach in its research-following sense towards Sufism and have combined it with their observations; Among other things, they have presented reports about the Sufi dynasties of the Qajar era, especially Ahl al-Haq, the origin of Sufism, and Iranian Enlightenment thought. Apart from this, in other travelogues, the spirit of Sufism is often not mentioned. In most of these travelogues, Sufism and mysticism have been relegated to the school of laziness and unrestrainedness, and wandering dervishes and storytellers have been portrayed as addicted to weed and marijuana. The results of the description and analysis of the aforementioned travelogues show that the reports of these travelers about Sufism in the Qajar era has only been narrated in the form of "affected dervishism", along with "generalization", "defects", "strangeness" and " Magnification".
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Abdul Reza Seif; Milad Movahedi rad; Aliasghar Eskandari
Abstract
Synesthesia (sensualism) is a kind of deviation from the norm of meaning, which by breaking the normal system of words and creating a concept contrary to the habit, creates literary pleasure in the audience. In this way of writing, the poet shatters the common mental system of the reader or listener ...
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Synesthesia (sensualism) is a kind of deviation from the norm of meaning, which by breaking the normal system of words and creating a concept contrary to the habit, creates literary pleasure in the audience. In this way of writing, the poet shatters the common mental system of the reader or listener by breaking the superficial structure of the words and not their deep structure and creates a new and pristine image to surprise the audience. In this essay, the authors, inspired by the analytical linguistics school of Lakoff and Johnson, have examined the prevalence of descriptive, analytical, and sensuous in Hafez's poems. The following article shows that the feeling in Hafez's poems, in addition to its different types of feeling; It implies different and different semantic concepts. One of the interesting methods in Hafez's poems is the emphasis on a special type of senses in sensing and transferring meaning from the source area to different areas of semantic purposes. By choosing this type of sensation, Hafez has increased the rhetorical and artistic texture of the speech, and in order to enhance the dignity and rank of tangible things and connect the mental and objective worlds, he has paid special attention to objective-abstract sensation.
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hossein hassanrezaei
Abstract
"love" is one of the most frequent words, in Iran and world literature. Because most people, experience love, One of the most common themes in art and literature is love. Persian literature, from the beginning until today, has expressed the love in forms such as Couplet-poem, Ghazel, story. Persian literature ...
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"love" is one of the most frequent words, in Iran and world literature. Because most people, experience love, One of the most common themes in art and literature is love. Persian literature, from the beginning until today, has expressed the love in forms such as Couplet-poem, Ghazel, story. Persian literature before the form of "lyric" has used "Tashbib" of ode’s to express the emotion of love. Although the poets of odes have written about various topics such as description of nature, youth, wind, etc., but "love" is one of the most important themes of odes, especially in Farrokhi Sistani's odes. Among Khorasani style poets, Farrokhi Sistani has more romantic Tashbib poems And more than other poets of this era, is known as tashbib poetry. Considering these factors, the present article try to examines different aspects of love in Farokhi's tashbib poems. First, The relationship between love and literatur, Farrokhi's position in Persian lyrical poetry, the effect of relationship with the court on praised’s preference for the beloved expressed. Then, the "Turkic race" of the beloved and his dual duty, military and charming, is examined. Pederasty and pedophilia and its causes are the subject of the next study. In the following, the reduction of love to mere sexual desire and sometimes even its tendency towards sexual deviations such as sexual addiction in Farrokhi's tashbib poems has been studied. The article ends with mentioning other important features of love in this period, such as realism, rationalistic view to love, simplicity of language and thought. The present article, which is written by descriptive-analytical method, In the end, concludes that Farrokhi, in his tashbib poems, expresses physically, happily, pederasty and hedonistically love, under the influence of personal and political-socio factors, such as hedonistic nature, luxury and prosperity, the abundance of Turkish beauties and the "tradition" of pedophilia in that period.
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Mojtaba Doroodi; Mohammad Javad Owladhoseyn
Abstract
Kuh-e Rahmat is the name of a mountain located in the eastern part of Marvdasht city. Numerous ancient monuments can be seen in this mountain, the most important of which is undoubtedly Persepolis or the Achaemenid city of Pārsa. The mountain also includes extensive evidence of ancient burials. Furthermore, ...
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Kuh-e Rahmat is the name of a mountain located in the eastern part of Marvdasht city. Numerous ancient monuments can be seen in this mountain, the most important of which is undoubtedly Persepolis or the Achaemenid city of Pārsa. The mountain also includes extensive evidence of ancient burials. Furthermore, Sassanian epigraphical evidence, such as the inscriptions of Maqṣūd Ābād and Taxt-e Ṭawus, have been spotted in Kuh-e Rahmat. A newly found Middle Persian inscription that can be considered a burial inscription will be introduced and discussed in the present article. The most critical issue in this inscription is the attestation of the city Istakhr. Such an attestation in the context of burial inscriptions is unique.It is generally assumed that the inscription might belong to the late Sassanian era. Such burial inscriptions could belong to one of the significant social classes at that time, i.e., the scribes. The exact location of the newly inscribed inscription of Kuh-e-Mehr is the same valley in which Taxt-e Ṭawus inscriptions are located: on the right side of the road between Naqsh-e-Rajab and the city of Istakhr. Kuh-e Rahmat inscription is written in six lines vertically. Its dimensions is 50 cm in 60 cm. There are two square holes below the inscription in the mouth of a small cave. Some researchers consider these holes, which are very frequent in this region, as Astodān. Such square holes can be seen in large numbers on the mountain slopes near Naqsh-e Rajab and the newly discovered inscription. These holes could indicate that the Kuh-e Rahmet inscription is a burial inscription. The surrounding area could be a burial place as well.All the material presented in this speech indicates the great importance of this inscription, which necessitates further research on this inscription.The environment around this inscription should also be further studied by archaeologists.
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sayyes saeid reza montazery; Moslem Rezvani
Abstract
Dualism idea is one of the most important ideas in Zoroastrianism that has put in the centrality of cosmology in this religion. This idea has attempted to describe and divide the World into two origins namely good and evil that contrast with each other. Dualism is an idea that has anticipated to be presented ...
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Dualism idea is one of the most important ideas in Zoroastrianism that has put in the centrality of cosmology in this religion. This idea has attempted to describe and divide the World into two origins namely good and evil that contrast with each other. Dualism is an idea that has anticipated to be presented in all levels and structures of this religion like system of morality. In this paper, we have attempted to survey the influence of this idea on the system of morality in Zoroastrianism by adopting two approaches: Text-based approach and logical approach. In Text- based approach, we have regarded to survey of similarities and coexistences in the Text, between Dualism and concepts of morality. By adopting of this approach, we can perceive this idea has left its dichotomy among the concepts of morality in different ways and has oriented toward itself. Because a discussion about the lack of relation between descriptive and morality propositions always challenges the relationship between moral principles and cosmology of a religion، this topic has been regarded as a second approach in order to survey the issue in this paper. In this approach, we have considered the logical relation between the concepts of morality and Dualism as an idea that attempts to describe the World in a special method. In one hand, if we consider the influence as a deduction of cosmology propositions and in the other hand, the logical relation has not been existed between (ought and is), on the basis of this, any kind of relation and assumption of the influence between cosmology of Dualism and morality on the behalf of authors of these Texts and Founders has considered, it has been on the basis of logical fault and sophistry (is and ought). Although with comprehensive look on the historical process of Zoroastrian ethics، we can find out the deep influence of dualism on morality principles in Pahlavi literature unto Old Avesta that has been reduced and we can see a kind of movement toward the severing of the ethics from cosmology principles.
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Parisima Mashayekhi; Farah Zahedi
Abstract
Bandesh (consisting of two parts, bun meaning beginning and beginning, and dahišn, equivalent to the word dahesh in Persian, means creation, and in general it means beginning creation) is one of the surviving books in the middle Persian Zoroastrian language, the contents of which are only related ...
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Bandesh (consisting of two parts, bun meaning beginning and beginning, and dahišn, equivalent to the word dahesh in Persian, means creation, and in general it means beginning creation) is one of the surviving books in the middle Persian Zoroastrian language, the contents of which are only related to the issue. Creation is not limited, and much of it is about the end of the world. In this book, a long section is devoted to plants, which is probably based on studies of the Sassanid period. In this article, plants are divided into sixteen sections, and this section is based on the uses that reach them to humans. Of course, we see in the text of the seventeen divisions that the firewood case includes the wood of all plants. In the study section, the names of vegetables and fruits are classified into several groups: some are called tar, some are called oil, some are called colored, and some are called fragrant. It also divides plants into two parts, which include two parts and one part. These are: fruits that may be eaten inside and outside, those that may be eaten outside, may be eaten inside; Those who may eat the inside, may eat the outside. The identification of some of these names is ambiguous and different researchers do not agree on reading them. In order to understand the correct and incorrect reading of these words, all the manuscripts left by him should be examined and the reason for using that particular word should be considered in order to provide a correct translation of it. In the present article, an attempt has been made to review and revise some of these words by comparing them with different manuscripts and comparing them with some other texts that contain botanical information, especially Persian pharmaceutical and scientific books, and to offer new suggestions for reading these words.
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omid vahdanifar; esmaeil alipoor
Abstract
The purpose of this article is to examine Iranian Culture in the travelogue Droville, a military adviser to FatAli Shāh. In the present study, the first reports of the French author are classified into three levels: "Positive Paradigms", "Negative Paradigms" and "Neutral Paradigms". Then below each ...
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The purpose of this article is to examine Iranian Culture in the travelogue Droville, a military adviser to FatAli Shāh. In the present study, the first reports of the French author are classified into three levels: "Positive Paradigms", "Negative Paradigms" and "Neutral Paradigms". Then below each class, has been analyzed the images presented on the basis of the components of homogeneity, contradiction, generalization, holism and magnification, which are the characteristics of the "imagology approach". Imagology, which is one of the approaches of comparative literature, has an interdisciplinary nature and is therefore linked to cultural studies. The application of this approach in reading travelogues is important in that it can be viewed in terms of "native" culture from the perspective of "other". So there are two main questions in this article: what aspects of Iranian Culture in the Qājār era have been the focus of a French military adviser? How are these cultural images reflected in the above travelogue? This study has been done with a descriptive-analytical method based on imagology approach in comparative literature. The findings of the study indicate that cultural elements were not reflected in the original form in this travelogue. In fact, these images are the transformed form of the author's early data, which has gone through the channel of different ideologies. The cultural imagology of Drouville is sometimes influenced by Western-European ideas and Intertextual relations and often derived from the class cultural geography of the Qājār era society that he interacted with them.Keywords: Imagology, Travelogue, Droville, Iranian Culture, Qājār eraImagology of Qājār era Iranian Culture in travelogue DrovilleThe purpose of this article is to examine Iranian Culture in the travelogue Droville, a military adviser to Fath-Ali Shāh. In the present study, the first reports of the French author are classified into three levels: "Positive Paradigms", "Negative Paradigms" and "Neutral Paradigms". Then below each class, has been analyzed the images presented on the basis of the components of homogeneity, contradiction, generalization, holism and magnification, which are the characteristics of the "imagology approach".
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Reza Ordou; Roozbeh Zarrinkoob
Abstract
The nature of the broader geopolitical relationship between the Arsacids with Sarmatians and the Dacian kingdom, in the north and northwestern region of the Black Sea area, in the late first and early second century CE, is a subject that has been mentioned in very few sources regarding the history of ...
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The nature of the broader geopolitical relationship between the Arsacids with Sarmatians and the Dacian kingdom, in the north and northwestern region of the Black Sea area, in the late first and early second century CE, is a subject that has been mentioned in very few sources regarding the history of the Arsacids. After prolonged conflicts between the Arsacid and Roman empires, the Arsacids eventually could practically rule Armenia in the second half of the first century CE. In the first century CE, Sarmatians made a decisive appearance in the kingdoms north of the Black Sea. At the same time, in the late first century CE, the Dacian kingdom became an influential power in the northwest Black Sea region, troubling the Roman empire on its borders. In the Roman-Dacian wars, the Sarmatians were in alliance with the Dacians. On the other hand, the Dacian king probably was in a friendly relationship with the Arsacids. It appears that these three powers -Arsacids, Sarmatians, and Dacians- were interconnected in their progress toward the west. This research aims to answer the following question: How could the Arsacid Empire manage to establish friendly relations with the peoples of the Caspian-Pontic steppes and Dacian kingdom beyond the Black Sea? In an attempt to answer this question, the demographic composition of the northern half of the Black Sea, along with the regional power structures present, will be considered. The historical context between the Arsacids, Sarmatians, and the Dacians, along with their mutual allies in the first and early second century CE, will be considered. To Conclude, controlling Armenia by the Arsacids from mid-first century CE, for almost five decades, and also a significant influx of the Sarmatians, who had kinship and commercial communication with the Arsacids, into the states of the northern half of the Black Sea, simultaneously in this period, caused the formation of an alliance between the Arsacids and Dacians via Sarmatians.
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Amin Shahverdi
Abstract
In the first section of the Mahābād’s letter which has been located at the beginning of Dasātīr, a blueprint of world is presented which is influenced by Peripatetic doctrines. On the basis of this plan, first intellect which is named Behnām in Dasātīr is emanated from God. Second intellect ...
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In the first section of the Mahābād’s letter which has been located at the beginning of Dasātīr, a blueprint of world is presented which is influenced by Peripatetic doctrines. On the basis of this plan, first intellect which is named Behnām in Dasātīr is emanated from God. Second intellect which is named Amshām is emanated from first intellect, as well as body and soul of paramount sphere byname Mānistār and Tānistār are emanated from first intellect. After this, third intellect as well as body and soul of the sphere which is located under paramount sphere, are emanated from second intellect and this series is continued in the same way and finally ends to moon sphere. From the last intellect which is emanated from the intellect which emanated him together moon sphere, does not emanate neither any intellect nor any sphere. This last intellect who is named Farnoosh, flows the under the moon world. Opposite of this Peripatetic plan in which the number of intellects and spheres are determined and Peripatetic philosopher could know it, the number of intellects and spheres are undetermined and uncertain in second section of Mahābād’s letter. We understand from this section that human reasons could not recognize these numbers that is counts of intellects and spheres. On the other hand, there is a limit for human in this case. Moreover, in the second section of Mahābād’s letter, it is emphasized that there are many intelligible creators in world and this proposition is obviously conflict with Peripatetic view. This approach is affected by Illumination school and it is clear that is not according to what has been said in the first section of Mahābād’s letter. Thus, there are two views about system of the world in Dasātīr which could not be true simultaneously. On the basis of the verdict of this paper, Illumination approach is more important in Dasātīr and plays a role in other parts of it
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خلیل کهریزی
Volume 11, Issue 1 , September 2021, , Pages 79-94
Abstract
The spread of national narrations is common in the history of their narration and writings. Sometimes this expansion is done with the aim of explaining and interpreting a sentence or a part of the main narrative, in the form of a sub-story. Therefore, these stories can also help to unveil the textual ...
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The spread of national narrations is common in the history of their narration and writings. Sometimes this expansion is done with the aim of explaining and interpreting a sentence or a part of the main narrative, in the form of a sub-story. Therefore, these stories can also help to unveil the textual knots; because they gain a historical understanding of a sentence or a word in the form of a sub-narrative. One of the cases of spreading the narrative is the story that has been mentioned in some sources in the discussion of Anoushiran''s financial reforms. In talking about the financial reforms of this king, the line of narration in Shahnameh and most of the chronicles is such that with a brief reference to the status of tribute in the period of previous kings, there is talk of the beginning of reforms in Ghobad''s time when remains unfinished with his death and Anoushiran continued the reforms . Some chroniclers have cut along this line, and before beginning to talk about Anoushirvan''s reforms, they have narrated a story that is also Ghobad''s main motivation for financial reform. In this article, we try, first, to talk about the recording and the correct meaning of the phrase "No one praises the escaped one" of the kingdom of Anoushirvan, which is in a chaotic state in the manuscripts and the editions of this book, with the help of this narration. After that, we will discuss the authenticity of the narration and the origin of this narration in the second part of the article, and thus show one of the examples of the spread of narration in the national narrations.After that, we will discuss the authenticity of the narration and the origin of this narration in the second part of the article, and thus show one of the examples of the spread of narration in the national narrations
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Mahdi Asadi; Parviz Hossein talaee; Ali akbar Mesgar
Abstract
From the early modern period and with the beginning of the political domination of the West in different parts of the world, including the East, the traditional interactions of East and West turned to new issues, and the need to know about new places was considered by Europeans for various reasons. From ...
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From the early modern period and with the beginning of the political domination of the West in different parts of the world, including the East, the traditional interactions of East and West turned to new issues, and the need to know about new places was considered by Europeans for various reasons. From the seventeenth century onwards, there has been a close connection between Orientalism, as a profession and occupation, and the expansion of European trade, and eventually between imperialism and colonialism. With this approach, their view of other civilizations, especially the Orientals, changed with a sense of superiority and the need to dominate them. Eastern thinkers came up with different ways of dealing with the West. Although the critique of Orientalism began methodically after World War II, the grounds for this critique date back to before World War I and the emergence of national movements in the East. The purpose of these movements was to challenge the political and cultural hegemony of the West. Kasravi’s thoughts were formed at such a time; he was the first researcher in Iran and the East to deal with the issue of Orientalism, although not in a methodical and coherent way. Kasravi’s method of struggle in both areas was somewhat different from the others. It was during this literary struggle that he realized the nature of the research of some Orientalists on the issue of colonialism. The present study seeks to determine what approach Kasravi took in relation to Orientalist studies. The findings of the research show that Kasravi criticized Oriental studies and Orientalists in two respects. First, pointed out the fundamental flaws in the achievements of the West in order to free Iranians of the feeling of shame. Second, he expounded on the relation between Orientalism and colonialism, claiming these scholars to be keeping the Iranians in the past to preserve the domination of the colonial governments.
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Mahshid Gohari Kakhki; Mohammad Jafar Yahaghi
Abstract
After the establishment of the Ilkhanid government, for the first time since the fall of the Sassanids, the name of Iran was revived as a land with political and geographical independence, and the Ilkhanate were called the rulers of the vast land of Iran from Jeyhun to the Euphrates. This issue has been ...
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After the establishment of the Ilkhanid government, for the first time since the fall of the Sassanids, the name of Iran was revived as a land with political and geographical independence, and the Ilkhanate were called the rulers of the vast land of Iran from Jeyhun to the Euphrates. This issue has been mentioned in the histories of the Ilkhanid period. This research studies how the concept of Iran is represented in the important historical epics of the Ilkhanid era, namely Homayoonnameh, Changizi Shahnameh, Zafarnameh, Shahanshahnameh, to determine how much the poets of these historical epics tried to call the realm of the Ilkhanid Iran. The results of this study show that in these poems there are two different attitudes towards Iran: in Shahnameh, Zafarnameh and Shahanshahnameh, the domain of the Ilkhanid rulers is often called Iran and its borders as from Jeyhun to Rome and Egypt. Furthermore, the Ilkhanid rulers are introduced as Iranian kings who defend the borders of Iran. But in Homayoonnameh such examples are rarely seen. It seems that the most important reason for Homayoonnameh’s different approach is that this poem was written early in the formation of the Ilkhanid government, when the concept of Iran and Iranian identity were still less considered; but the composition of the other three poems was done in the period of stability of this dynasty. The personal views of the poets are also influential in their approaches. The main purpose of Zajaji was to narrate the history of Islam, but Kashani, Mostufi and Tabrizi included their Iranianist views in interpreting historical events. These two different and meaningful approaches in these poems show that the poets have consciously and purposefully used the name of Iran in their works. In addition, the results of the research prove that in the period of stabilization of the Ilkhanid rule, Iran was once again recognized as an independent territory with certain geographical borders, which the kings knew their duty to defend against the invading enemies.
