Mahmoud Jafari Dehaghi
Volume 1, Issue 1 , December 2011, , Pages 1-12
Abstract
It seems that characteristics of utopias have been inscribed in the most ancient Iranian myths on the one hand, and drawn in Shanameh book by Toos Sage (Ferdowsi) on the other hand. Apparently, theme and pattern of utopia were included in Var Jam Kard (a garden built by King Jamshid) at first place that ...
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It seems that characteristics of utopias have been inscribed in the most ancient Iranian myths on the one hand, and drawn in Shanameh book by Toos Sage (Ferdowsi) on the other hand. Apparently, theme and pattern of utopia were included in Var Jam Kard (a garden built by King Jamshid) at first place that is the most ancient one of such towns and according to Vandidad (Chapter of Avesta), it was constructed by king Jamshid in order to take care of a type of Ahuraic beings at this place. Ethernity is one of the characteristics of this Var (or bulwark) and rather than it, no sign of coldness, warmth, darkness, illness and mortality could be seen there. An example of this type is a construction that has been built by Izad Mehr (God of Light) over the top of Hara (Alborz) a legendary mount based on Mehr-Yasht (10th chapter of Avesta) where there was no sign of coldness, warmth, darkness, illness and mortality. From author’s view, by representation of Kang Dej (Zahak’s castle) as celestial type of ethernal utopia, Toos Sage has also looked at its ancient patterns. For this reason, he depicts it as: I) it is alarge city including beautiful gardens and buildings; II) It has a temperate climate where there is no room for heat and coldness. III) Its water is salubrious where there is no sign of illness and mortality. Writing of the paper was intended to compare kang Dej as ethernal town of Shahnameh with mythical samples in ancient texts thereby a beam of light to be cast on origin of Toos Sage’s toughts.
Bahram Ajorloo
Abstract
Palaeoclimatology is a basic approach for the Neolithic archaeology. The world-wide climate changes during the Holocene ca. 10th millennia BC was an introduction to the Neolithic Revolution and the emergence of early villages. Early Holocene climate oscillations changed the biogeography of Iran. Consequently, ...
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Palaeoclimatology is a basic approach for the Neolithic archaeology. The world-wide climate changes during the Holocene ca. 10th millennia BC was an introduction to the Neolithic Revolution and the emergence of early villages. Early Holocene climate oscillations changed the biogeography of Iran. Consequently, its temperature, fauna and flora had been changed during ca. 12800- 3500 BC; and finally, the modern climate of Iranian plateau had been established ca. 3500 BC. The palaeoclimatological information of western Iran is provided from both lakes of Urmia and Zeribar. Therefore, there is not enough palaeoclimatological information about eastern Iran. By the Holocene changes the core of early village sedentary and trans-humanism in the Iranian plateau originated in Northern and Central Zagros. Thus, it can be concluded that the early village sedentary in the plateau of Iran had been affected by both climate and geography; such a situation is analogous to Palestine and southeast Anatolia. In addition, it can be approached by a cultural diffusionist model. Khuzestan and Azerbaijan were early areas entered in the Neolithic Age affected by socio-cultural events of the Early Neolithic Northern and Central Zagros. Furthermore, the economy of the settled Neolithic people in the plateau of Iran had been subjective of the Early Holocene oscillations; as the result, the development of arid climate through the Iranian plateau and by the stretching of deserts and semi-desert lands and also steppes, people achieved pastoralism, trans-humanism and dry farming.
Abstract
As bothepic and history express some stories of the past, their existing similaritiesand dissimilarities and their relation have attracted the attention of scholars.These two kinds of stories have been so similar that previous experts could notdistinguish the historical events from epics. In Shāhnāme, ...
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As bothepic and history express some stories of the past, their existing similaritiesand dissimilarities and their relation have attracted the attention of scholars.These two kinds of stories have been so similar that previous experts could notdistinguish the historical events from epics. In Shāhnāme, as an excellent samplewhich Iranians consider as their pre-Islamic history until the last Qajar, theline between historical events and epic cannot be drawn. Finding the roots ofmany of Iranian national epic stories in Avesta and observing theircontradictions to the works of foreign authors, inscriptions and archaeologicalfindings, aroused many serious questions about the existing relation betweenepic and history in the field of Iranian studies. This essay is generallystudying the relationship between epic-history and its ratio to Iraniannational epic specifically.
Bahram Ajorloo; Asmaa Saeed
Abstract
Archaeologically, the hybrid and mythological motif of People-scorpion, as presented in both forms of Man-scorpion and Woman-scorpion, in the horizon of Bronze Age cultures in the plateau of Iran, merely, is reported from the archaeological sites of Jiroft in the Halil Rood basin, southwest Iran. In ...
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Archaeologically, the hybrid and mythological motif of People-scorpion, as presented in both forms of Man-scorpion and Woman-scorpion, in the horizon of Bronze Age cultures in the plateau of Iran, merely, is reported from the archaeological sites of Jiroft in the Halil Rood basin, southwest Iran. In Mesopotamia, the people-scorpion is presented as the guardian monster for the gates of dead people’s world, under the earth. Such a ritual concept and religious function had been adapted by the mythology of ancient Egypt as well. According to the results of recent archaeological excavations in Jiroft, however, the southwest of Iran is speculated as the geographical homeland of this motif. So, whether Iranian plateau or Mesopotamia, where is the cultural origin of such motif? In spite of the scorpion’s motif in the chalcolithic Age of Iran, The basic hypothesis proposed by the authors explains that the idea on the progression of a naturalist scorpion’s motif unto a hybrid- mythological people- scorpion one in the art of Bronze Age has not yet been provided enough archaeological evidences. By this essay, the authors have an art historical method oriented by archaeology. This method just studies motifs of both scorpion and people-scorpion in artifacts recovered from archaeological contexts in both prehistoric Iran and Mesopotamia. These artifacts are grouped into these regions. The essay concludes that people-scorpion’s motif in southeast Iran was originated in the native Bronze Age believes and culture of the Halil Rood basin in the dawn of urbanization. So, in addition to no causative relations between such motif and arid climates in Iran, there is no causation concerning the Chalcolithic Age motif of scorpion and the Bronze Age people-scorpion.
Bahram Ajorloo; Zoha Asgharzadeh Charandabi
Abstract
Some of the Iranian artworks during the 10th-14th centuries have been illustrated by narrative scenes showing a cavalier archer king in the hunting ground of gazelles; while a tiny lyre playing girl sat back him. According to Shāhnāma-i-Fērdowsī and Haft Peykar-i- Nizami Ganjavi, such scenes narrate ...
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Some of the Iranian artworks during the 10th-14th centuries have been illustrated by narrative scenes showing a cavalier archer king in the hunting ground of gazelles; while a tiny lyre playing girl sat back him. According to Shāhnāma-i-Fērdowsī and Haft Peykar-i- Nizami Ganjavi, such scenes narrate the story of Sassanid King Bahram-i- Gūr and Āzāda, his lyre player servant girl. It should be noted that some of recent literal studies presented the story of Bahram-i- Gūr and Āzāda as a faked tale added to Shāhnāma-i-Fērdowsī in later centuries! For that reason, the realizing of the Pre- Islamic genuineness of this story upon the basis of artworks seems more important. On the otherwise, it would be established that the character of Bahram and Āzāda had been produced by Iranian poets and artists in Islamic era. This article examines a hypothesis searches Pre- Islamic patterns and archetypes of such character for Iranian artworks in the 10th-14th centuries. The basic literal sources of Bahram and Āzāda have been considered: Shāhnāma-i-Fērdowsī, Haft Peykar-i- Nizami Ganjavi and Hasht Behesht-i- Amir Khosrow Dihlavi. By the second way, Bahram and Āzāda motifs on Islamic artworks have been compared with their pre- Islamic familiars. And archaeologically, the authors have emphasized on the key concept of archaeological context of such artworks to realize their authenticity. As the result, this research has proved that literal theme and artistic motif of Bahram and Āzāda has a Sassanid archetype. Hence, it is a genuine story in Shāhnāma-i-Fērdowsī.
Alireza Esmaeilpour
Abstract
Having curly hair (Persian: gīsvari) is one of the obscure and rare concepts in the epics and heroic stories but various texts and particularly some of the non-Iranian sources pertaining to this issue could show us some evidenc regarding the ancient descriptions of warriors in Indo-european culture. ...
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Having curly hair (Persian: gīsvari) is one of the obscure and rare concepts in the epics and heroic stories but various texts and particularly some of the non-Iranian sources pertaining to this issue could show us some evidenc regarding the ancient descriptions of warriors in Indo-european culture. Moreover, obstinacy (Persian: sar-keshi), as one of the indispensable characters of heros, doesn’t mean “insurrection”, but it designates some kind of “independence” of two other functions, especially the first one, namely the “King-Priest”. It is possible to find the literal meanings of “Gīsvari” (having long locks or dishevelled hair) in some texts. The termGīsvari has occurred in the Iranian stories (either old texts or New Persian epics). It could be compered with its equivalents in some other cultures. This comparison would show us that symbolic signification of this term refers to the obstinacy of warriors distinguishing them from mercenary soldiers. According to the old beliefs, obstinacy of heroses appears in different forms: first, the incompatibility between warrior deities and other ones in the divine territory; and second, the heroses and kings’ discord in the epic literature. After the genesis of the priestly ethics of Zoroastrianism, Garshasb’s role retrogrades to a particular status and his obstinacy emerges as against religious laws.
Mahmoud Jaafari-Dehaghi; Mohammad Hossain Soleymani
Abstract
This article is concerned with a comparative review of Jahân-Nâme by Mohammad bin Najib Bakran and manuscripts of Masâlek va Mamâlek by Abu al-Hasan Sâʽid bin Ali Jurjâni written by during the middle of ninth century AH. From this review it becomes clear ...
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This article is concerned with a comparative review of Jahân-Nâme by Mohammad bin Najib Bakran and manuscripts of Masâlek va Mamâlek by Abu al-Hasan Sâʽid bin Ali Jurjâni written by during the middle of ninth century AH. From this review it becomes clear that Jorjâniʼs main source in writing his book was Jahân-Nâme and therefore Jahân-Nâme is also a good source for editing the Masâlek. However, the manuscripts of his Masâlek at our hand are by far more than the manuscripts of Jahân-Nâme, and this help us to correct some of errors occurred in editing of Jahân-Nâme.
Raziye Abadian
Abstract
We have now at hand two editions of Onsori’s Divan , none of them is ideal. This is clauesd, first of all by the corruption of the manuscripts. This article attempts to examine and rectify a number of verses of Onsori’s Divan which have not been correctly recorded by the editors ...
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We have now at hand two editions of Onsori’s Divan , none of them is ideal. This is clauesd, first of all by the corruption of the manuscripts. This article attempts to examine and rectify a number of verses of Onsori’s Divan which have not been correctly recorded by the editors of the Divan in any of its two main editions; the 1st by Yahya Gharib, edited in 1341 S.H., and the 2nd by Mohammad Dabirsiaghi, edited in 1363 S.H. The basis of this study is the same manuscripts used by the mentioned editors. In addition, an older manuscript to which they had not access is used to find the correct forms of some of the verses. In this study most of the emendations were made upon grammatical and semantic criteria, especially regarding to the ancient Persian poetry conventions and figures of speech, as well as its literary traditions and style principals. .
Alireza Esmaeilpour
Abstract
Drama has an ancient history in India. The Sanskrit dramatic literature developed in an organized traditional infrastructure and continued during centuries. The main origins of drama in India are the dialogue-like vedic chants, vedic rituals, and epic recitation. Related arts such as dance and music ...
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Drama has an ancient history in India. The Sanskrit dramatic literature developed in an organized traditional infrastructure and continued during centuries. The main origins of drama in India are the dialogue-like vedic chants, vedic rituals, and epic recitation. Related arts such as dance and music were important in appearance and development of drama in India. Moreover, Greek dramas may have had influences on Sanskrit dramatic literature. Studying the origins of drama in ancient culture of India reveals that it had some counterparts in ancient literature of Iran, which remained until Islamic period and parts of it became more widespread. On the contrary to these powerful origins in India, drama has not been able to develop in form of organized and indelible works of art in Iran. In this paper, firstly the origins of drama in India is discussed and afterwards, the void of drama in ancient literature of Iran is studied. It seems the main reason for such historical void is the fact that writing tradition has not been developed properly in ancient literature of Iran.
Ehsan Afkande; Bagher Ali Adelfar
Abstract
Geographical concept of “Haft karšvar” could be traced back to the Proto-Indo-Iranian period. After the separation of Indians and Iranians, due to geographical circumstances and religio-political changes, original Indo-Iranian narrative of seven part of the Earth, turned into its current ...
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Geographical concept of “Haft karšvar” could be traced back to the Proto-Indo-Iranian period. After the separation of Indians and Iranians, due to geographical circumstances and religio-political changes, original Indo-Iranian narrative of seven part of the Earth, turned into its current versions. A comparison of old Iranian and Indian texts, specially Avesta and vīspā̊ŋhō Purāṇa, shows that in outline of original Indo-Iranian narrative, the Earth was divided into seven parts which contained a central part surrounded by other six parts. In the middle of central land, there had been a heavenly mountain and a miraculous tree. In the beginning, amongst these seven parts which had been separated from each other by some obstacles, only central part was inhabited by mankind. After mankind’s divergence from the prototypical progenitor, the other six parts were also inhabited. In the Avestan tradition – same as Indian – due to climate conditions of eastern Iranian plateau, original names of seven parts were replaced by the new ones. Furthermore, it seems that from the perspective of older Yašts composers, Bactria was considered to be central part of the Earth. Afterwards, with the expansion of Mazdaean religion and transmission of political center to the western part of Iranian plateau, Avestan concept of “Haft karšvar” also changed. In the middle Persian texts, since the central part was considered in the western Iran, direction of the Avestan western part was turned into the east and vis versa. The heritage of septet division of the Earth, can be seen independently, also in the Achaemenid sources which we can see a fading trace of septet division in the organization of Achaemenid satrapies.
Behzad Hosseinzadeh; Hassan Rezai Baghbidi
Abstract
The present essay, entitled ‘Swayamwara: A Marital Custom of the Indo-European Warrior Class’, examines some Indian, Iranian, and Greek literary texts, while outlining a supposed custom of the warrior class in the above-mentioned cultures. The custom is referred to in classical Sanskrit texts ...
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The present essay, entitled ‘Swayamwara: A Marital Custom of the Indo-European Warrior Class’, examines some Indian, Iranian, and Greek literary texts, while outlining a supposed custom of the warrior class in the above-mentioned cultures. The custom is referred to in classical Sanskrit texts as ‘swayamwara’, which means ‘self-choice’. One of the two forms of the custom, which in the present essay will be called Form B (or ‘swayamwara by free will’), comprises a free-will choice by a princess or a warrior-class girl of her husband from among a gathering of noble suitors assembled for this very purpose. There are both explicit and implicit hints in the examined texts that the custom was that of the warrior class while there is, as well, evidence to the contrary. I have tried to reconcile these apparent contradictions.
Sajad Aaydenloo
Abstract
Excluding two famous cups of Jamšīd and Key-xosrow with magical properties (similar to a crystal ball), some other historical and fictional characters also have magical cups in Iranian texts and narratives. Among them Kāvūs, the eminent Kayanid monarch, is the owner of the famed magical cup ...
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Excluding two famous cups of Jamšīd and Key-xosrow with magical properties (similar to a crystal ball), some other historical and fictional characters also have magical cups in Iranian texts and narratives. Among them Kāvūs, the eminent Kayanid monarch, is the owner of the famed magical cup in the naqqāli tradition (the dramatic story-telling and performance). The Indian Kēd gave Alexander a cup, which is called the cup of Eskandar (Alexander)/ Sekandar/ Sekandari in Persian poetry. The content of the cup of Eskandar was not reduced by drinking; and in some sources the cup acted as a crystal ball as well. In historical sources there are indications to Xosrow-parvīz’s magical cup with attributes of a crystal ball, and self-filling property; and it seems that Dārā/ Dārāb and Anūšīravān also had such cups. In this paper, the evidences related to the magical cups from literary, historical and fictional sources are collected and studied.
mohammad afshinvafaie
Abstract
There is not much accurate information about Khayyam. It genuinely seems that either his poetry had not been systematically collected, or if it were, no copy has survived. The oldest collection of Rubaiyat (quatrains) attributed to Khayyam, was compiled in the second half of the 9th century AH, and many ...
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There is not much accurate information about Khayyam. It genuinely seems that either his poetry had not been systematically collected, or if it were, no copy has survived. The oldest collection of Rubaiyat (quatrains) attributed to Khayyam, was compiled in the second half of the 9th century AH, and many of the quatrains that are preserved in it definitely do not belong to Khayyam. We must therefore, look to other sources to find his original verse. Although researchers have done much to discover his remaining quatrains, individual verses by and information about him remain scattered in various manuscripts. This paper presents newly discovered and reliable historical information about Khayyam. The focus of the present study are two quatrains of Khayyam that elegize the great theologian, al-Ghazzali. In addition to discussing Khayyam and Ghazzali’s relationship, the history of elegies that are in quatrain form are also discussed.
Razie Abadian
Abstract
Manuchehri-ye Damghani is among the poets who expressed considerable interest in music, and the musical terms in his divan are more frequent than the works of many other poets. According to the published texts, some of these terms appeared for the first time in his collection of poems (divan) - as far ...
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Manuchehri-ye Damghani is among the poets who expressed considerable interest in music, and the musical terms in his divan are more frequent than the works of many other poets. According to the published texts, some of these terms appeared for the first time in his collection of poems (divan) - as far as observations and studies of music scholars have revealed. Therefore, the precise meanings and correct recordings of these terms are not crystal clear; particularly, since a worthwhile version of the original manuscript of his divan is unfound. This paper obtains an explanation of the meanings or the original recordings of several terms related to music in the divan of Manuchehri. Also, a few verses of his divan have been critically edited. In some cases, the explanation of the author does not provide a new meaning for a term, nor does it reject what has been said before, but conveys more information than other sources.
Samin Espargham; Abu-al-Ghasem Ghavam; Samira Bameshki
Volume 8, Issue 2 , February 2019, , Pages 1-19
Abstract
In fairy tales, pregnancies and births, like other incidents and elements of this genre, have supernatural and transformed forms. This paper examines the diverse types of supernatural pregnancies and births in Iranian fairy tales. With the help of Claude Levi Strauss's structural mythology, these fairy ...
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In fairy tales, pregnancies and births, like other incidents and elements of this genre, have supernatural and transformed forms. This paper examines the diverse types of supernatural pregnancies and births in Iranian fairy tales. With the help of Claude Levi Strauss's structural mythology, these fairy tales are analyzed structurally, and they are compared with myths of Iran and the two neighboring lands, India and Mesopotamia, which have cultural and historical bonds with Iran. Thus, the structural similarities of pregnancy and birth in Iranian fairy tales with these myths are discussed. Finally, with respect to the common mythemes of these narratives, the structural model of them is determined, criticized and analyzed on the basis of the signs and symbols in the narratives. The comparative study of these stories and myths reveals that the unconventional forms of pregnancy and birth are in fact mythical forms, transformed over time and presented in various forms in fairy tales. These fairy tales represent infertility/fertility and natural world/supernatural world binary oppositions and the attempts to resolve them. In these narratives, the confrontation is often resolved with the help of supernatural mediators. Such supernatural pregnancies and births are peculiar to the heroes of fairy tales. They connect the heroes to the other worlds from the first moment of their creation, reveal their superhuman and hereditary features, and clarify the prerogative of them and their world.
Shirzad Ehsan Khah; Monireh Kazemi Rashid; Hassan Zandiyeh; Manijeh Sadri
Abstract
During the Qajar dynasty (1789 to 1925), due to events such as the rise of capitalism and the globalization of economy, Iran’s frontier opened to other countries. Kermanshah was one of the most important border cities in the country. Changes in economic infrastructure, trade boom, entry of foreign ...
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During the Qajar dynasty (1789 to 1925), due to events such as the rise of capitalism and the globalization of economy, Iran’s frontier opened to other countries. Kermanshah was one of the most important border cities in the country. Changes in economic infrastructure, trade boom, entry of foreign and non-native people into trade, production of export goods etc. were the economic consequences of these foreign affairs. This research adopts descriptive-analytical and library methods to study travelogues, diaries, documents, and other sources. The purpose of this study is to examine the economic changes of this state due to foreign affairs in one of the most important periods of Iranian history, namely the Qajar dynasty. The findings demonstrate that Iran’s foreign affairs with European and Ottoman countries brought about economic developments, including the entry of non-native people living inside and outside the country into trade, which led to the monopoly of non-native families, such as the Ottoman family of Vakil ul-Dola, Tabrizi merchants, and the Jews of Baghdad. The commercial infrastructures such as markets, inns, bureaucracies, taxation, and manufacturing workshops developed. Increased production of export goods such as carpet and opium were among the other economic consequences of foreign affairs in the state.
Zeinab Sadat ABTAHI
Abstract
Among the historical books written during the Mongol era, Tārīkh-i Jahāngushā (The History of The World Conqueror) by Aṭā Malek Joveynī and Jami‘ al-Tawārikh (Compendium of Chronicles) by Rashid al-Din Hamadāni stand out as superior to other books for a variety of reasons and are typically ...
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Among the historical books written during the Mongol era, Tārīkh-i Jahāngushā (The History of The World Conqueror) by Aṭā Malek Joveynī and Jami‘ al-Tawārikh (Compendium of Chronicles) by Rashid al-Din Hamadāni stand out as superior to other books for a variety of reasons and are typically regarded as distinct and privileged sources. About five hundred years after the Mongol invasion over much of Asia, in nineteenth-century Europe, where philological researches were prevalent in the circles of orientalists, these two books were favored by some French scholars. The reason for such acceptance was that, on the one hand, they had not forgotten reminiscences of the relation between their kings and the Mongol rulers during the Crusades and, on the other hand, the narrative of Iranian historians about the Mongol invasion and conquest was interesting to them. Thus, based on the numerous manuscripts available at the Royal Library of Paris, they launched an extensive research on the content of these two books and their authors, and published the results of their studies, along with excerpts from the books and translations into French. The present article attempts to critically analyze these studies while introducing them. Familiarity with such research studies, if accompanied by consideration of the works done in recent decades, can provide a clear picture of the approaches of Western Orientalists in dealing with the historical texts of Iran and Islam in the last two centuries.
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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.
Farajolah Ahmadi; Viyan Ali Saleh
Abstract
From the establishment of Iraq in 1932 up to the Iraqi coup of 1958, the disputes between the two neighboring countries of Iran and Iraq did not extend beyond boundary disputes and lead to severe tensions and disputes between them due to the royal structure of their ruling system, their membership in ...
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From the establishment of Iraq in 1932 up to the Iraqi coup of 1958, the disputes between the two neighboring countries of Iran and Iraq did not extend beyond boundary disputes and lead to severe tensions and disputes between them due to the royal structure of their ruling system, their membership in the Baghdad Pact, and the dependence of both governments on the Western bloc. However, there was a period of tension, threats and regional competitions between them after the 1958 military coup in Iraq by Abd al-Karim Qasim and Iraq’s tendency to establish friendly relations with the Soviet Union (Eastern Bloc). This article investigates Iraq's relations with the Soviet Union and its impact on the foreign relations of Iran and Iraq from 1958 to 1979. The question dealt with in this study is: “How did Iraq's dependence on the Soviet Union impact the Iran-Iraq relations from 1958 to 1979?” It is argued that Iraq established friendly relations with the Eastern bloc in line with the Soviet policy after the coup of 1958 in order to gain a more prominent role in the Persian Gulf and enhance its military and political power in the region, which added to the conflicts and disputes between Iran and Iraq, as well as their arms races and interventions in each other’s internal affairs and support of the opposition groups in the two countries. Discussing the history of Iran-Iraq relations before the Iraqi coup of 1958, this article points to Iran’s post-coup concerns due to the change of Iraqi government and its tendency to the Eastern bloc. Delving into the Iraq-Soviet relations, this study examines the impacts of Iraq's dependence on the Soviet Union on Iran-Iraq relations manifested by their arms races and support for the opposition groups in the two countries.
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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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majid ahmad pour
Abstract
The present research aims to explore the significance of revisiting the opinions of Muslim scholars, particularly the prominent Muslim thinker Farabi, in relation to public policy-making in the field of Iranian Islamic architecture. The main question addressed in this study is: "What capacity do the ...
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The present research aims to explore the significance of revisiting the opinions of Muslim scholars, particularly the prominent Muslim thinker Farabi, in relation to public policy-making in the field of Iranian Islamic architecture. The main question addressed in this study is: "What capacity do the opinions of Muslim scholars, both in general and specifically those of Farabi, offer for formulating public policies in the realm of Iranian Islamic architecture within the framework of governance?"To answer this question, the research utilizes the method of document content analysis to examine the opinions of these scholars and categorize their responses. The findings of the study indicate that, from the perspective of Muslim scholars, it is essential to establish a harmonious relationship between opinion and action when dealing with issues related to collective life. They argue that effective public policy-making should be seen as a comprehensive governance tool, rooted in cognitive abilities that understand the reality of human existence. By adopting such an approach, the aim is to propel collective life towards an ideal model based on a value system.The overall implications of these viewpoints provide alternative theories for policy-making in the domain of Iranian Islamic architecture. Therefore, understanding the nuances of opinion and action, adopting a holistic approach to Iranian Islamic architecture, and supporting and overseeing the implementation of public policies are considered significant contributions of Muslim scholars in shaping public policy-making in the field of Iranian Islamic architecture. Farabi's intellectual framework serves as a valuable case study in this regard.
