فهرست مطالب کوروش زرفتن

In the belief system of Zoroastrianism, Amesha Spenta have spiritual role and value in the structure of human society. Following the spiritual messages of Amesha Spenta, everyone will be able to access the eternal happiness in the material and spiritual worlds. This article aimed to study and recognize the faces of Amesha Spenta and their adjectives in Gahan and Ferdowsi's Shahnameh. Therefore, analyzing the lexical structure applying a descriptive, analytical, documentary and quantitative evaluation method, the study analyzed and face recognized the structure and spiritual identity of Amesha Spenta with an approach to the Zoroaster’s Gahan and its influence on Ferdowsi's Shahnameh. The word Amesha Spenta is not found in the Gahan and it has no special arrangement. But titles and adjectives of Amesha Spenta are widespread and evident in Gahan. In the Gahan, in order to identify Ahura Mazda, we come across six Avestan names and adjectives of Amesha Spenta, i.e. Asha, Vohu-manah, Kshatra, Armaiti, Haurvatat, and Ameretat. Also in Shahnameh, the system of Amesha Spenta is mentioned in the form of five verses with Persian names, i.e. Bahman, Ordibehesht, Shahrivar, Sefandarmaz, Khordad and Mordad. In the wisdom and philosophy of the Gahan, Amesha Spenta are considered the glorious manifestations of Ahura Mazda for theology and attainment of worldly and spiritual tranquility and peace. This intellectual Zoroaster’s heritage and the spiritual concepts of Amesha Spenta in Shahnameh are fundamentally applied in its epic context in order to train and upbring people.

Thoughts originated from ancient Iran and Zoroastrian especially has Khosrowani philosophy affected pre-Islamic works of literature and mysticism. The present paper aimed to study the spread of illuminationism philosophy in ancient Iran and theism in fire (light), Ferah (splendor), and Amesha Spenta in point of view of Zoroastrian scripts and its reflection in Rumi’s thoughts represented in Rumi’s Masnavi. Thus, it is a descriptive, analytical, documentary, and quantitative study which reviewed and introduced the most out- standing promotional effects of Ahura Mazda in Yasna (Yesna) and their tracks in Rumi’s Masnavi. Fire (light) and Ferah (splendor), and Amesha Spenta are three characteristics of Ahura Mazda own holy positions in believes of Zoroastrians and ancients Iranians. These effects especially Fire (light) trace back to divine lights in Zoroastrian believes and scriptures, as well as point of view of Rumi’s Masnavi. Light or light of fire symbolizes God’s manifestation; Amesha Spenta is also related to divine characteristics of God and its social and ritual functions shows the human status in the material world and the divine world and real peace. Rumi used Zoroastrian ritual and mystical thoughts and components in Masnavi to present allegories and express and illustrate his mystical thoughts.

Gathas is ancient scriptures from Zoroaster which is a priceless treasure left behind by ancient Iranians. In this paper, the words of the first seven chapters (Chapters 28-34) of the seventeen chapters of Gathas were studied in terms of phonological transformation process, and in some cases in terms of etymology, phonology, and grammar. It is a descriptive, analytical, documentary and comparative study. Regarding the consonants, the study showed the main and stable form of ancient consonants and their transformations over time. Meanwhile, grammatical points, real forms of ancient consonants, and the subsequent transformations in the course of history were examined in three periods: Old Persian, Middle Persian, and contemporary Persian. In some cases, the study mentioned and compared the persistence and transformation of ancient consonants in the dialect of Muslims and Zoroastrians in Yazd. Consequently, the transformation of consonants from old period to the middle and contemporary period tended to reduction process. The results showed that the consonants have transformed more in Yazdi Muslim dialect and standard dialect rather than Yazdi Zoroastrian dialect. In Gathas and ancient scriptures, phonological transformation of phonemes /t/ to /d/, /p/ to /f/, /v/ to /b/ had higher frequency in Old Persian and Middle Persian compared to contemporary Persian.