جستجوی مقالات مرتبط با کلیدواژه "خسرو انوشیروان" در نشریات گروه "علوم انسانی"

Ardestan region is located in the northeast of Isfahan and south of Kashan, on the edge of the central desert of Iran. The history of this city dates back to the mythical and ancient historical era, and it itself memories of Dastan, Rostam, Zavareh, Farmarz, Shideh, kaveh, Hormuz and other legendary kings and mythical heroes such as Kay Khosrow, Bahman son of Esfandiar Kiani, who is identified with Ardeshir Achaemenid, Parthian Ardavan and Sassanid Qabad. During the Sassanid period, Ardestan had a special position, but according to some sources, the most important event that happened in the Sassanid era in Ardestan is the birth of Khosrow Anushirvan. Of course, in addition to this city, other places such as Ahvaz, Neishabur, Ormshir and Esfarain have also been mentioned. The problem studied in the current research is to identify the political-social situation of the ancient past of Ardestan as one of the options for the birthplace of Khosrow Anoushirvan. This research, by descriptive-analytical method and relying on library studies as well as local and regional data, tries to answer the question of what position Ardestan had in the Sasanian period and could it be the birthplace of Khosrow Anushirvan? And also what is the importance of Ardestan compared to other options? The findings of this research show that according to the mythological background and historical past of this city, as well as based on the sources, traditions and historical monuments left behind, Ardestan is considered the main option for this matter .

Khosrow Anushirvan has been considered a model of royal ethics and justice in Iranian literature of the middle period and literary texts. Khosrow Anushirvan known as dadgar had brought about security and prosperity in the country. This article describes Anushirvan's justice within the framework of the theory of virtue -justice and is based on Iranian literature and Middle Persian Zoroastrian texts. This research aims to answer two questions: First, considering the rich history of ethics in ancient Iran, can we find advice in the Pahlavi teachings of Anoushirvan? The second, is the concept of justice as attributed to Anushirvan in Persian texts an equivalent in Middle Persian texts?

Examining and analyzing text contrasts to achieve the nature of the central concept in a work through dual contrast analysis is one of the methods of studying texts in the constructivist method. Claude Levi-Strauss is a constructivist linguist who believes in bipolar opposition or semantic opposition. Based on the confrontational attitude, many of the stories of Shahnameh are formed from dual confrontations; The main purpose of this article is to investigate the contrast between the two stories in the historical part of Shahnameh based on Strauss's constructivist theory.

In this article, the authors have emphasized the descriptiveanalytical method based on the method of document mining and library studies in three stories of the historical part of Shahnameh, namely the story of Bahram Gour, Khosrow Anoshirvan and Bahman.

The findings of this study show that in the historical part of Shahnameh, under the influence of its mythological part and also the concept of duality in mythology, we are still faced with the infrastructure of dual contrasts to historical events.

The findings of the study indicate that the confrontations in the historical part of Shahnameh such as the confrontation of justice and oppression, Iran and Iran, the battle between good and evil, the confrontation between father and son or confrontation with predatory and wild animals all serve as general confrontations. And in order to strengthen the fundamental reciprocal aspects of myth, that is, the idea of good and evil.

The story of the visit paid by ʽAbd-allāh Maʼmūn as an ʽAbbasid caliph (814-834 CE) to Khusraw I's tomb (531-579 CE) has been told in a great many historical sources at least since the eleventh century. Aware of the Persian ruler's fairness and sagacity, the caliph pays a visit out of curiosity to the tomb, and begins to extol his virtues upon seeing Khusraw's corpse and the moral themes there. In an account provided by Tārikh-e Banākatī written by Dāwūud b. Moḥammad Banākatī (d. 730/1329), Maʼmūn's effort to find the tomb is narrated as though a hero goes through the arduous stages of a quest to achieve a predetermined end. The process resembles a leitmotif called haftkhān, or literally 'seven stages'. Notwithstanding a large number of studies discretely dealing with the leitmotif and the quest, the visit by Maʼmūn has never been analyzed in terms of the leitmotif. We will try to examine the embed it, regardless of whether it is real or imaginative, in a wider perspective which involves the Abbasids' emulation of the Sasanian and Persian culture through the good offices of the cultured Persian agents working in the caliphate establishment in Baghdad. This will probably reveal who were behind the narrating or fabricating of what we may designate as Haftkhān-e Maʼmūn, and why the caliph of the Muslim world set out to visit the tomb of a Persian Zoroastrian king.

Among the first- class position in the Sassanid imperial court was the commander-in-chief of the corps. The commander-in-chief of the corps was elected by the king, and was often a member of an aristocratic family. According to some scholars, before the reign of Khosrow Anoshirvan, the commander-in-chief of the corps was in charge of IranSepahbaz, and after Khosrow I’s military reforms, this title was abolished and replaced by four generals.This belief, however, contradicts some surviving reports from historical texts and archaeological evidence. Therefore, in the present article, an attempt has been made to examine the titles and titles of the commander-in-chief of the corps in different periods of the Sassanid era with a descriptive and analytical approach, and using historical and archaeological sources.The findings of this study indicate that the title of IranSepahbaz was not common in the first and middle periods of the Sassanid Empire, and it seems that in the first years, Hezarbod and in the middle period of the ArteshtaranSalar was the commander-in-chief of the corps. Also, in the last years of the Sassanid empire, with the implementation of military reforms by Khosrow Anoshirvan, the title of ArteshtaranSalar was abolished and replaced by four generals with the title of IranSepahbaz. In addition, we will see that the power of the IranSpahbaz’s not onlydid not decrease after Khosrow I’s reforms, but also increased due to their state and military powers.

Khosrow Anoushirvan is a famous Sassanid political figure who was part of his reputation for successful political relations with governments and governments bordering Iran. Khosrow, who faced serious problems at the beginning of his reign, managed to, most of the time, have the upper hand in military confrontations with foreigners, and with the defeat of Byzantium, the conquest of Yemen, and the overthrow of the Heptalian government, he greatly expanded the Sassanid territory. However, in cultural relations, Khosrow took a different approach and engaged in scientific and cultural borrowing and exchange with foreign governments, which resulted in the scientific progress of the Sassanid government and Khosrow's reputation as an Interested in science ruler among foreigners. In the present study, using Byzantine, Syriac, and early Islamic sources, Iran's political and cultural relations with foreign governments during Anoushirvan will be examined. Byzantine, Syriac, and early Islamic sources paint a relatively positive cultural and moral picture of Khosrow, reflecting Khosrow's successful foreign relations in the international political and cultural arenas. Examination of sources shows that in his political, cultural, and scientific ties with neighboring governments and governments, Khosrow always considered the ideology based on the Zoroastrian religion and the tradition of his predecessors and organized his actions accordingly. Therefore, the main issue of this research is to prove the claim that Khosrow used Zoroastrian ideology and the tradition of his predecessors in his relations with foreigners, which ultimately led to his reputation among foreigners.

Andarz Literature (Andarznāma) has been one of the most important literary genres in ancient Iran, and many of them are accessible today, especially in the Pahlavi (Middle Persian) language. There is no doubt that the precepts common in the Pahlavi language have influenced the Persian and Arabic precepts. However, the extent and direction of this effect can be the subject of numerous studies. In this study, Ḵosrow Anōšīrvān's Persian precepts were selected in order to study their moral themes and compare them with Pahlavi's precepts. The rationale behind selecting this corpus was that Ḵosrow Anōšīrvān was one of the authors who wrote Andarz Literature in the Pahlavi, Persian, and Arabic languages. The results of this study showed that some precise evidence can be found in Pahlavi's precepts identical to the moral themes of Anōšīrvān's Persian precepts. In addition, it seems that the general theme of the Pahlavi precepts of Ḵosrow Qobādān, which is in fact a testament, has influenced the concept of “transience of worldly life” in Persian precepts, as well as the story of the search for Anōšīrvān's tomb.

According to the content of jurisprudential and legal books compiled during the Sāssānīān period and according to scholars of this field, gender is one of the basis and criteria that make a difference between the legal status of individuals in society, as the duties and rights of women in social structures and institutions in accordance with legal laws, show the inferior position of women to men. This superiority of men over women in the content of some texts of this period, such as the text of Ardāvīrāfnāme, belonging to the sixth century AD and the reign of Ḵosrow Anūšīrvān (539-579 AD), is quite evident. Most of the content of this prophetic text refers to the description of the hellish punishments of women who have failed or committed sins in the field of family and marital relations. On the other hand, we know that Mazdak had a special and, of course, deconstructive view of women. The official sources of the Sassanid’s have negatively assessed Mazdak's slogans and goals about women. But following Mazdak's special approach to women in society, under the slogan of equality for all, women were granted freedoms that resulted in norm-breaking behavior by people, generally in the lower classes of society, which ultimately led to disorder and corruption. In this article, an attempt is made based on Avestan, Pahlavi, Persian, and Arabic sources in the heart of the Iranian social system, to introduce the production of the text of Ardavirafnameh as a corrective reaction by religious men and government officials against the irregularities and corruption caused by the dissemination of Mazdaki teachings in the Iranian society. It was understood that the production of this text was a corrective and purposeful action in the direction of Ḵosrow Anūšīrvān's social reforms to restore order in the society after Mazdak’s uprising.

In Iran, there are a few people who have not heard Bozorgmehr’s name. Most people consider him to be the masterpiece of science and wisdom of his time and the minister of the Khosrow Anoshirvan Sassanid.But in the scientific circles, it is still debatable whether Bozorgmehr has a historical existence or not. Some consider  Bozorgmehr as a myth and an imaginative character.Others consider him the to be  Borzuyeh, the famous physician of Khosrow Anushirvan, and ultimately the last group count Bozorgmehr as a true person.This research intends to investigate the origin of these differences through a descriptive-analytical method, and examine the views and stories surrounding him, and then investigate the works related to him. The aim of this research is to have a role _even an inconsiderable one_ to introduce Bozorgmehr`s real life and clear the ambiguity dust from his character. The findings of this research can be used in academic assemblies and cultural organizations.

There is only one account of the war of 572 between Iran and Rom, narrated by Ferdowsi in Shahnameh, and none of the prominent historians in early Islamic period such as Tabari, Balami and others mentioned it. This shows the importance of Shahnameh's account but arises several problems; In spite of providing a correct frame in the account, there are several ambiguities, especially in geographic information. It is obvious that Ferdowsi, in loyalty to his unique source of the account, exercised restraint in clarifying the ambiguities by storytelling techniques. Therefore, we can find some features of the unique lost source of Ferdowsi in narrating this war, which is very essential to settle the controversial issue of the sources of Shahnameh.

Flourishing of the culture and civilization of a country is closely linked to wisdom and sophistication of its rulers, and if these features are combined with a ruler’s tolerance and open-mindedness, make elites and intellectuals be inclined to him. According to Iranian and non-Iranian historical sources, Khosrow Anoushiravan, as an educated and wise king of the Sassanid, was a lover of knowledge and also had great religious tolerance and openness. Therefore, during his reign, scientists from other lands came to Iran; arrival of foreign philosopher and physician to Jundishapur city in Khuzestan is an example. Khosrow Anoushiravan who was fascinated with science and philosophy and always talked to and had conversations with philosophers, did a lot of effort to collect scientific books from Hindi and Greek and their translation into Pahlavi (Middle Persian). Khosrow Anoushiravan also carried out many activities to spread the security in Iran, and institutionalize the culture of work and effort, and create empathy and integrity in the country all of which prepared the ground for the emergence and flourishing of Iranian culture and civilization. This study, by using the historical sources and through a descriptive-analytic method, tries to examine Khosrow Anushiravan’s deeds for the flourishing of Iranian culture and civilization.

Cultural, political, and social associations among Iran and Arabic nations such as Lebanon has been existing from Achaemenid era that this interaction, consequently, has led to the common cultural-scientific goals between these two nations. However, the noteworthy outcome is the effect of Persian language on Arabic language which has a long story and plays an important role. This progression started from the pre-Islamic period, when Persian vocabularies affected poets’ poems, and has been continued by the contemporary era. But what has been paid less attention is the effect of Persian culture and language on Lebanese literati. Khalil Mutran is known as one of the great Lebanese poets who revolutionized traditions and created a new prospect in Arab world poet. (Maqtal Bozargmehr) quasida is one of his works which is an exclusive epic in representing some aspects of Persian history. Mutran’s goal in writing Maqtal Bozargmehr quasida was Arab uprising against Ottoman regime to set themselves free from autarchy. In this quasida, Khosrow Anushiravan is a hidden secret to the Ottoman king. And Bozargmehr story has an exemplary aspect that aims at awakening the new generation in the Arab world. This study tries to review and evaluate the Maqtal Bozargmehr quasida, written by the great Arab poet, through content analysis method. Khalil Mutran known as “Qutrain poet” – territorial poet- (Lebanon and Egypt) that Persian language effect is well evident in his work.

Bahram V’s reign constitutes a significantly important and eventful epoch in the Sassanid era during which the Caucasus and Central Asia were hotly disputed amongst Sassanid Empire, Rome and local kings and rulers. The disputed lands were characterized by special economic, political, religious and geographical features which drew the attention of Iranian Kings, Roman empires, Armenian Lords and local rulers leading them to go to great lengths to dominate the land. What were the reasons for the developments in the North-western (the Caucasus) and -eastern (Central Asia) part of Iran? This article seeks to put these developments in its proper historical context in order to study the determining factors shaping the prevailing political atmosphere by means of descriptive-analytical method. For some reasons, some parts of Iran were invaded by the Romans, Armenians and eastern tribes which brought about fundamental change in the northwestern areas and eastern borders. The irresponsibility of the Sassanid kings along with the corrupt influence of lords and nobles, greed, lack of mutual respect, religious conversion and acquisition of wealth propelled this downward trend.

Sassanids who came to power in Iran following the victory of Ardashir Pabakan over the Ardavan the fourth, established a kingdom that became one of the most important and flourishing kingdoms of ancient time. Not only from a political point of view, but also from cultural and scientific positions, this period was an important era in ancient history of Iran. In this regard we can mention evolution of national culture, development of science and establishment of scientific and academic centers, including academic city of Gundešapur in south-western Iran which was already famous in ancient time and was symbol for other medical centers. In this paper it has been tried, based on ancient historical documents and Islamic Geographers' reports and modern researches and by using historical methods, to examine the cultural and scientific position of Gundešapur in Iran's ancient history. For this purpose, we will have a look at the construction of this city by Sassanid kings and examine the toponym of the city and then, we will investigate the academic and medical position of the city.

One of the fundamental pillars of the Sassanid kings was Dependence on armies that the warrior lords and noble of Persian and Parthian provided for the king. it is usually believed that this dependence has continued until his reign of Khosrow Anushirwan and his reforms and only when he was king for the first time abled to create an army of fixed and dependent on the king and actually saved himself from dependence on large forces and heads of families. Even, this independence had also been interpreted to create a centralized kingdom that the Sassanid kings followed it. But surviving certificates and reports of historians, is contrary to the general belief and the challenges it. This article, by exploring these certificates, seeks to consider Khosrow military reform and its consequences.

Borzoye the physician is one of the greatest intrllectuals of ancient iran. who lived at the time of king anoushirawan. not only he was one of the elites of his age''but also his thoughts and theories inspired elites after islam such as sohrewardi. thinkers and scholars in each period are intellectual and cultural status of that period and just people like borzoye'' bozorgmehr and paul the Persian are symbol of community the late Sassanid and especially khosrow anoushirawan reign. there fore''understanding his thoughts and opinions help us to understand the views of the community in the late Sassanid era. with the exception of the preface to «kalileh wa damanah» our information about him is very little. although''understanding Borzoye''s thoughts is difficult due to shortage of sufficient sources''the researcher has tried to present an analysis of his thoughts utilizing first hand sources and the preface to «kalileh wa damaneh» which is the only invaluable source of his thoughts.

The ancient university of Jundishapur is one of the remaining works from the Sassanid Dynasty with more than seventeen centuries antiquity is regarded as one of the oldest universities made by human.Jundishapur is an ancient city located in the north of Khuzestan and has a distance of seventeen Kilometers from the Southeastern part of Dezfol which its ruins remain today and is famous for its Hospital and University. It seem that Jundishapur university was founded at the time of Shapur I and lather on repaired by Khosro Anoushiravan (khosro I) who was known to the Arab and even Byzantine as a wishe ruler. Jundishapur became a scientific center at the same time of being made and it was so famous that the city was known as the city of Hippocrates.Mani scientists from different countries were teaching and practicing medicine at this university. The present study was an attempt to investigate the geographical location background and appellation of Jundishapur by making use of descriptive method and according to medicine in ancient Iran.

In the sixth decade of the sixth century، during the reign of Khosrow I (Anushiravan)، there occurred a rebellion led by Anushazad، his own son. Although this rebellion broke out at the top of the pyramid of power in the Sasanian era، different sources differ on its nature and the ends to which it was put; some emphasize the pertinacious persistence of the prince on his Christian faith; some relate his leap to seize the throne of his moribund fatherl; Still some other pinpoint prince’s being Zandik and the Mazdakite nature of his rebellion. It seems، however، that some see the marked differences between the sources، the actual event and the time it had occurred i. e. when the king was on his death bed more in favor of the prince’s claim to the throne rather than his Christian faith or being Zandik. Anushazad was the eldest son of Khosrow Anushirvan and his rebellion which ended in his imprisonment and blindness basically excluded him from the list of claimants to the throne and gave Hormozd، an alleged son of the king، an opportunity to come to the throne. This paper attempts to explore the nature of this rebellion.