جستجوی مقالات مرتبط با کلیدواژه "اشه" در نشریات گروه "ادبیات و زبان ها"

Kingship had had a role of great importance in ancient Iranian beliefs and thought to be a position which is appointed by God. Upon such a belief, the world is a worldly picture of the heaven, and as God dominates the whole creation, the king rules the sublunary world, as well. Ruling in accordance with Asha (i.e. truth or right or righteous deed), as well as establishing universal order, is of most influential, pivotal aspects of philosophical thoughts in ancient Iran whose explicit manifestation is in the concept of “justice”. One obvious implication of justice in this system of thoughts is to maintain the social classes as well as aligning duties to individuals based on their classes which is a way of avoiding anarchy. Employing descriptive-analytical method, in this research it is showed that how social classes, that a kind of it expresses in human spiritual faculties, relates to the notion of justice. Having in mind this point, ascribing the title “the Just” (or “dispenser of justice”) to Anushirvan (Khosrow I) who had committed firmly to preserve social classes is a subject to think on. Case study is based on text of Shahnama.

The following article is dedicated to the cultural and mythical significance of the mountainous areas of Kashan, especially the mountain and area of Ardehar, and its main claim is on the neglected importance and history of this area in comparison with the area on the other side of Kashan, which leads to Isfahan and used to be called "Garm Qasan", due to the lack of attention from western tourists. It also tends to show that, studying this area and its attributed sacredness is necessary. Therefore, this article analyzes this subject with studying mythical elements, rituals, and the historical remains in some areas close to Ardehar such as Niyasar, Qalhar, and Barikarsab. Then, this article presents the assumption, that an approach toward "Farashokereti", "Pre-Mazdayasna" religions and its divinities of Anahita and Mitra. In the end, the consistency and recreation of the ancient local inhabitants of this area’s views in the new religions and also the holiness of Ardehar mountain and its connection with Iranian mythology is analyzed.

Independence of Res Politica in Sasanian era enforced the political system of the society to re-regulate its relation with other social systems and gave it this opportunity to dominate them. In so doing, Sasanian kings tried to establish their sovereignty as a highest point of imputation, especially by organizing Zarathustrian religion. The emergence of this element of sovereignty has persuaded some scholars that this kingship is an example of absolute sovereignty, whose most important legal consequence is the supremacy of political power over Law. This research tries to answer again to the question of the relation between Sovereignty and law through analysis of different aspects of the concept of “sovereignty” and illuminate how dualistic political theology of this religion, in which God`s power cannot go beyond of the “impossible” and “evilness”, restricted kings. Furthermore, some theological concepts such as “Khvarenah”, “Asha”, “Ideal kingship” and “Dad” established a kind of natural law which slowly tied to set of jurisprudential and legal norms. Therefore, Sasanian kings are caught in a net, which was knitted by themselves. As a result, the establishment of concept of sovereignty as an inclusive authority became impossible. Furthermore, this research will explain how contradiction between subordination of kings to law and their claim of sovereignty as a highest point of imputation, which demands their infallibility, leads to the distinction of their natural personality from the legal personality of kingship which is embodied in Crown.

Myths are powerful and stable. They can survive in the toughest conditions by changing their shape and remain alive and active keeping their dynamicity. Much of the issues in mysticism, such as customs, tales, stories and gnostic literature, have either emanated from myth or affected by it in other ways. The existence of ancient myths in some Sufi's traditions is a sign of wholesomeness and integrity of these ideas with the teachings of Sufism. To explain the coherence of myth and mysticism, we have reviewed the functions of myth and the ways it has continued in Persian mystical texts up to the end of the eighth century. The results of this study show that mythical thoughts such as salvation, Asha, and the holiness of water and fire as sacred elements has continued to exist according to context of mystical ideas and in the form of mystics`"Keramas"(Miracles).The structure of the mystics`"Magamas" books is also based on the myth of salvation. Initiation rites have been replaced in form of testing pass of mystics through the water or over the fire and in framework of Keramas. The importance of the characters such as Sage, Ghotb and the Abdal is also a form of displacement of myth in the form of Keramas.

In the zoresterian religion, Ahoramazda has several manifestations which called Emshaspandan. The duty of these creatures as manifestation of Ahoramazda is developing of goodness. The recommendations of Ahora have been done with cooperation of these contiguous angels. The bases of this idea have been found in Veda religion so that zoresterianism give another meaning to this thought. In zoresterian religion number of this angels are six meanwhile it has been talked always as seven in whole the text. Sophisticated reading in Avesta show us that nowhere of Gat s cover this kind of creatures (Emshaspandan), but in next Avest and Pahlavi’s texts the name of Amshaspandan has been seen. This assistance of Ahora in Gataha is manifestation of Ahoramazda and is the signs of creation, meanwhile in Avesta and Pahlavi text this creatures are holly, independent, with especial function creatures. Ferdousi in Shanameh mentioned Ormozd as messenger of Zartosht and without declare the name of Avesta and Zand and without citing the name of Emshaspandan, used the manifestation of Bahman, Ordibehesht, Shahrivar, Sepandarmoz, Khordad and Amroud.

The book of Marzbannameh is one of masterpieces of classic Persian so that on behalf of connection with Iranian culture and identity is full of utopian thoughts. In this paper it has been done that how is the evolution and develop this though in the layer of fables and anecdotes of this Marzbannameh including; Ideal king, coherence of religion and ruling, justice, Utopian and trues? In the conception of utopia the king must be main part so that he/she is regarded as first substitution of god in the secure world because all adjective and feature of God gather in kind and kind has two dimensions of divinity and humanity in his/herself. The king of utopia must carry a lot of secure and divine features including; Knowledge, Authorization and license of god, uniqueness and identity, justice, and so on for his/her acceptable ruling. In this paper the evolution and way of developing of thoughts in this utopia which cover whole of marzbannameh will be discussed.

Asha can be seen in a major part of previous moral and social texts and it is not possible to explain its genesis and continuity without referring to psychological findings. The current research aims at exploring the psychological base of this concept using the scientific endeavors. This paper first investigates the presence of Asha in Persian literature and then attempts to explore and explain them using the psychological findings. Asha is found to be in accordance with the low level of moral development called pre-conventional and concrete operational level of cognitive development. At the same time, there is a contradiction between the low level moral judgments in Persian literature and the developed statements of moral judgments. Furthermore, the pre-conventional explanation of Asha can just explain the form of Asha and its complete explanation needs including its functional and emotive aspects. In conclusion, it appears that despite the pre-moral nature of Asha, it is a necessary factor in developing individual and social morality. It reminds the parallel development of individual and human kind. At the same time, this study indicates the reciprocal need of literature and psychology, one of which considers a high part of human inventions and the other one aims at a scientific study of human mind and its products.