جستجوی مقالات مرتبط با کلیدواژه "ardeshir" در نشریات گروه "تاریخ"

Statement of the problem: 

One of the periods of Iran's history before Islam is the Sasanian era, which is considered one of the turning points of Iran's history in terms of time. Because this period of history is the meeting point between Islam and pre-Islam.

To investigate the political and religious situation of the Sassanid Empire before the Mehr-narseh dynasty.

The current research method is explanatory-analytical and the method of collecting documentary materials and the research tool is FISH.

Ardeshir's politics and statecraft are based on three principles: the concentration of the Sultanate and the unity of the Iranian nation, the cooperation and coordination of the Sultanate and the clergy, and the strengthening of the Mazdisani cult, and the support and supervision of farmers. First, he united with the Zoroastrian clergy and assigned a religious authority and a great scholar named Tansar to compile and collect the sacred texts. After gaining power, Ardeshir considered the unity and integrity of Iran as the most important issue of the country and his mission; Among the other factors of the tendency to unify religion and government was the presence of Far Izdi and dependence on the royal family, including the dependence on the Achaemenid dynasty. Another case in this regard is the compromise and eclecticism in Ayin and Izdan, which is evident in all aspects of Sassanid politics

In the year 401 B.C. the battle of Konaxa took place near Babylon between Ardashir II, the Achaemenid emperor, and his brother Cyrus the Younger. The present study is a descriptive-analytical approach to show the effect of the revolt of Cyrus the Younger on the fall of the Achaemenid dynasty. It seems that they consider these issues as a sign of weakness and inadequacy. The Achaemenid weakness of security and law enforcement became the basis for the attack of Azilas Shah Sparta and later the attack of Alexander the Great on the Achaemenid territory.

The reign of religion devoutness Platonic Tansar And leave the seclusion Was chosen. His narrative of the Pahlavi texts, Arabic and Farsi those who had a significant role the throne Artaxerxes. He also yari nameh his admonished, his wisdom Ardashir Offered. The letter Zahed in their forthright opinions and religious beliefs, political, social And ... Has raised her. The study of these letters can be religious Level knowledge and mastery of the issues this personality, social and ... Realize.Letters reflect the opinion of this character are unmistakable. Tansar letters of three parts:As a starter, main and end up being written, that each of these three parts take also such subsidiary organs.Tansar language in bold letters, and the audience, no doubt, hesitation and his impurity in Remarks he Cannot find Whatever Tall Spirit him harassment Gives On the Psyche paper makes Without fear and had several issues with passion Were Proposed Addition to the mentioned, the text of this letter, clearly, can be found in the author's intellectual scholar with a rich cultural and religious backed with suffering writes. Overall, this study gives the audience the indescribable Hzy the letters Wil serverl that can help him through life and also causing provide information.

The Sassanid rulers’ endeavor to establish an empire led to a substantial change in the previous ruling system and to the foundation of a new order. The founders of the empire enjoyed the legacy of Parthian and other preceding rules. They were fully acquainted with the concept of Shāhanshāhi (‘king of kings’) which aroused in Parthian and other preceding rules on the one hand, and with Zoroastrian religious thoughts inherited from the remaining dynasties in Pars after Achaemenids on the other. The principal task of the new rulers was to combine these two categories and the Zoroastrian religion facilitated it, since it reckoned kingdom and religion to accompany each other and that kingdom was considered desirable if it protected the religion. Zoroastrian religion provided the necessary facilities for establishment and continuity of the empire to pay for this protection. One of such facilities was the fire-temples and their commissionaires. Sassanid kings took advantage of these facilities in many ways for their political benefits; the impression of fireplace on the coins, construction of numerous fire-temples and the establishment and consecration of the Atash Bahram (‘Fire of Victory’) in those temples as well as destruction of pagodas, churches and Div-khānahs (‘demon houses’) and rebuilding them as fire-temples were accomplished among such measures. Therefore, the lives of some kings, priests, aristocrats and people at Sassanid era were devoted to sacred fire and fire-temples. The principal subject of this paper is investigating the political, social and economic functions of fire temples during Sassanid era.