جستجوی مقالات مرتبط با کلیدواژه « نجوم » در نشریات گروه « ادبیات و زبان ها »

Most scholars who do research on Manichaeism and its founder, Mani, believe that he did not possess suitable knowledge about the Buddha’s teachings, and Mani’s familiarity with Indian schools was limited to only a couple of years of his journey somewhere in the subcontinent. On this premise, those scholars argue that the information regarding Buddha and his teachings provided in the Manichaean texts, is related to the Manichaean society of Great Khorasan, who, due to their vicinity to the Buddhist cultural milieu, have included the religious terminology of Buddhism into Manichaeism. This aforementioned assessment is not acceptable for some reason proposed and discussed in this article: There is notable evidence that shows before travelling to India, Mani was acquainted with Indian schools, especially with Buddhism, so that he made a trip there to complete what he had learned about them in his homeland. Moreover, the Iranian philosophers were obviously aware of Indian knowledge and sciences, inasmuch as meetings of debate have been frequently held in the Shahs’ court between the sages of different schools. According to the spread of Indian teachings in Iran, and the documentation provided by Mani and Manichaean writings, it can be illustrated that before traveling and during the formative years of his principles and revelation, Mani made great use of Indian knowledge and schools; further, in his description of the universe and celestial bodies in Šābuhragān, he was influenced by Indian astronomy and astrology.

After the acceptance of Islam and the existence of verses in which the kingdom of the heavens is mentioned, the attention of the heavenly court increased among the Iranians in a way that writers, poets, and mystics used it for thematic purposes and often used the sky and related themes in their works. It is clear that in order to better understand the meanings of the verses, it is very important to know the scientific themes of the poets in different poetic periods. One of the well-known poets of Persian literature is Hakim Sanaei, who, with the knowledge of astronomy, used it in the service of mystical ideas. He made extensive use of the knowledge of the sky and astronomy in his poems, and because of his mystical tendencies, he sometimes used this knowledge to convey mystical concepts. In this analytical research, while examining the emergence of astronomical knowledge and its feedback in some mystical texts, it has been shown that Sanai is proficient in this knowledge and has used it in composing his poems in Divan

Cultural semiotics is one of the types of the semiotics of new criticism with which the hidden layers of Shams Ghazals can be explored. Jalal ad-Din Muhammad Rumi, also known as Molavi, has expressed his mystical thoughts in Ghazals elegantly and with great capacity. Explaining astronomical myths is one of the most important codes in cultural semiotics. In this article, the descriptive-analytical method and content analysis method were used to study and analyze astronomical myths in the first seventy Ghazals of Shams. The results showed that Shams Ghazals are the manifestation of astronomical myths‎that‎ have‎influenced‎Moulavi’s‎ subconscious.‎Also,‎it‎was‎ found‎that‎ this mystic poet has used these astronomical myths and beliefs to explain his intellectual and mystical patterns. The ancient beliefs and myths have long considered the astronomy and astronomical phenomena to be influential in their destiny. Accordingly, in the present study, astronomical myths in Shams Ghazals were investigated.

Symbols reflect natural phenomena, particularly celestial bodies that are embedded in myths and popular culture and are abundantly employed in Persian literature. Fakhri Heravi was a Shiat pot of the court of Iran and India in the 10th century AH, who compiled Haft Keshvar in the reign of the Safavid Shah Esmail I in three years. Haft Keshvar is a travel book of 388 pages (edited by Afshar and Afshari) written in prose and ornamented occasionally by verses. It embeds references to narrative stories, myths, and history including Tarikh Tabari, Tarikh fakhr Baenakati, Javame AlHekayat va Lavame AlRevayat, Seraj Algholoob, Shhnameh and Boostan. Haft Keshvar is a meta-narrative work of fiction that incorporates a range of symbols related to celestial bodies. It depicts journeys of Ibn Torab who visits seven different countries and their kings whose ideas are determined by astronomy and myths. The present study explores intertextual clues to dig into symbolic representations of constellations and seven planets of the solar system.

A work of literary importance is uncovered by a thorough analysis of its sublayers. Thus, the present study uses a documentary, library, and note-taking method to collect data. It also uses descriptive-analytic method to examine narrative style of the work in terms of structure, narrative elements, and key features storytelling in Haft Keshvar. Persian writers have extensively used symbols to convey ideas and establish their belief systems. For instance, Fakhri Heravi wrote Haft Keshvar as a symbolic and allegorical work. Accordingly, this study examines the relationship between symbols and astrology in this work.

Haft Keshvar is a journey to seven countries that symbolically represents ideas on astrology based on constellations of the zodiac and seven planets of the solar system. It proves to be a deeply symbolic literary work with different layers of meaning. The present study focuses on symbols that relate to astrology and how they are interwoven into the text. It evolves around the idea of the evolution of life on earth.Ibn Torab accompanies Aghi-aldin in the journey and arrives in the first country ruled by Keyvanbakht who abides in a magnificent palace called JeddiAbad topped by a big poll called DaloAbabd. The king’s name stands for the plane Saturn. The pool in this work represents water in ancient mythology and local folklore. Ibn Torab and Aghi-aldin move to the second country and stay there for 30 days. The king is Malek Girgis and abides in NahangAbad ia big palace called Qosiyeh. The king symbolizes Jupiter, the city symbolizes Pisces and the palace stands for Sagittarius.Upon their arrival in the second country, a messenger in red garments from the third country welcomes them. His name id Shahab and serves his king Bahram who lives in a palace called Aqrabiyeh in HamAbad. The king and his living place in the third country symbolize Mars.Before they arrive in the fourth country, a messenger receives them. His name is Najm the Agile whose lord is Sultan Beyza. The King lives in his palace, AsadAbad, at a meadow called Sepehr. The palace is built in the form of a lion. The lodging of the king and reminds the reader of the Leo Constellation and the King’s name stands for the Sun, which respectively imply resurrection, eternity, life, warmth, light and authority.In the fifth country, Dorry the Night Walker welcomes Ibn Torab and Aghi-aldin. The ruler of this territory is Zohreh Banu who abides in her cow-shaped palace, Soriyeh, at the top of a mountain. Zohreh Banu stands for Venus and her land represents Taurus constellations.The king of the sixth country is SahmKhuy whose messenger, FalakPeyma, meets the travelers in the story. The king lives in his palace, Joza, in ParvinAbad, all reparenting Mercury.In the last country, the messenger is a man named GardoonSeyr who is in the service of his lord, Malek Qamaraddin who lives in his palace, Saratan, near the Nile. The king is the symbol f the moon and his palace is the symbol of Cancer constellation.

Haft keshvar was written by Fakhri Heravi in10th century AHand that is replete with mysticism, mythical, geographical and astrological ideas. The study shows that the journeys to seven countries are in correspondence to the seven celestial bodies and planets. The level of symbolism is more tangible when we realize that the twelve constellations in the sky are in seven planets. For instance, Asad is the sun and Saratan is the moon. The other planets have two houses that are represented in the story of Haft Keshvar. This implies the mastery of the writer over astrology and his gifted naming procedure. In representing the seven planets and countries, the writer emphasizes on some lofty notions such as justice, freedom, generosity, respectfulness, authority and autonomy.

Entanglement of astronomy in astronomical rules and beliefs used to be the main reason of people’s tendency to this branch of knowledge and its high usages in daily life. Iranian’s tendency to astronomical beliefs has been reflected in Persian poems since Persian poets were not only familiar with astronomy but also raised in a society which used to believe strongly in astronomical beliefs. Therefore, pondering ancestors’ poem will show the course of astronomical belief changes and transformations in Iranian cultures and lifestyle. Emad Faqih Kermani is one of the most prominent speakers of eighth century who has worked on various poetry formats; he has composed a lot of poems in Divan and quintuple Masnavis, Panj Ganj. The present study is a kind of descriptive-analytical one which applies library sources. It aims to study and analyze Emad Faqih Kermani’s beliefs in terms of the application and function of astronomical beliefs. The findings reveal that astronomical beliefs has high varieties in which believing in Heavens, Four Elements, the effect of stars and cosmos in people’s destination, the Earth rotation and its circular form, omen and lucky star, and minstrelsy of Venus are more frequent. In fact, he has applied these beliefs to make themes in praise Qasidas, Tahmidiyes, odes, complains, etc.  High frequency of astronomical beliefs in Emad’s poems indicates both the influence and popularity of these beliefs and his attention to culture and popular beliefs.

Because weather forecasting is directly related to peoplechr('39')s lives, it is widely reflected in proverbs and it is often in full accordance with scientific facts. The signs related to the falling or not falling of rain in Ghohestan culture are very deep, diverse and wide, and show that the people of this region have paid special attention to the meteorological knowledge from the distant past, highlighting their great genius in discovering the signs. They have been able to predict the amount of precipitation and mitigate the adverse effects of the dry period that occurs periodically in this region. Folk proverbs and sayings, which are one of the most prominent manifestations of folklore, contain beliefs and customs that are passed down from generation to generation, and originate from the culture of the masses. Based on the astronomical beliefs of the past and the villagerschr('39') relationship with nature, proverbs about weather forecasting have been formed and become popular. Since the study of popular culture plays an important role in strengthening national and cultural identity, in this study, we have tried to explore the issue by using the proverbs, beliefs and sayings that are common among the people of the region. Using a descriptive-analytical method, we deal with some of the most important popular beliefs about meteorological knowledge in Birjand region.

Oral literature has been in line with human history since the past, and without its knowledge, it is not possible to know the history of nations, but unfortunately it has not been considered as it should be. Research in proverbs and popular culture gives us access to the most basic concepts of the political, social, economic, and educational culture of the people, and informs us on the social and individual way of life, the degree of education and civilization, the basis of progress and degradation, customs, beliefs and ideas of a nation. One of the main branches of folklore knowledge is traditional meteorology, which used to be critical for farmers, ranchers, and travelers. Based on the astronomical beliefs and the villagers’ connection with the nature, sky, stars, and animals, some Birjandi proverbs have been formed and popularized about weather forecasting. Here, we have tried to study and analyze cases of weather forecasting in the proverbs and beliefs of the people of Birjand.

Background research

Hedayat (1999) and Zolfaghari (2015) have dealt with the beliefs of the Iranian people about meteorology. On the beliefs of the people of Birjand about meteorology, Rezaei (2002), Farjadzadeh (1374), Shateri et al. (2013), and Zamanipour (2012) have collected some instances, but we have not found any work dedicated to a specific comprehensive study of the traditional meteorology in this region.

The data collection method here is both in the form of field research, and interviews the author has done with the informants, besides some library methods. Here, the people’s meteorological knowledge has been studied in a descriptive-analytical way by using popular beliefs, astronomical sources, and traditional meteorology.

Because climate plays an essential role in human life and can determine how people work and live, it has been widely reflected in proverbs. The people, due to their ancient civilization, have had deeply-rooted meteorological knowledge and had different methods for the raining forecast: they predicted climate change, rainy, and wet or dry years by signs such as: the state of cloud and fog at the top of the mountains, the lightning and the time when it occurs, the type and the blowing of winds such as Farah-baad, chelleh-baad, siyah-baad, kiblah-baad, and shomal-baad (northern wind); the state, the halo of the moon, and the redness around it; the position of rain-making stars such as Canopus, Sirius, Pleiades, the star of ewes and lambs, and the forecast of rain by the stars’ movement or luminosity; the conjunction between the moon and the Pleiades in winter and spring which causes storms and rain; the state of the sun, solar eclipses and spots around the sun, and the yellow-red circles surrounding it; the prediction of raining on certain days and months of the year, such as the Shisheh days, the Sagittarius month, the chelleh-e bozorg and chelleh-e kuchak, and the battle period between them at the end of the chelleh-e bozorg and in the beginning of the chelleh-e kuchak; raining forecast according to the condition of certain plants; the raining forecast through divination on the night of the Sadeh festival, and also by taking into consideration the sheep’s intestines, slaughtered on the night of parwarkoshan (slaughtering of fattened animals); the raining forecast based on the animals’ strange and meaningful behaviors before the onset of raining, and the birds’ movement and migration; the raining forecast according to popular beliefs and their trust in witchcraft to prevent raining or drought due to raindrops falling into graves and becoming gurband.

According to the above-mentioned evidence, Birjandi people were using different methods to forecast the weather, rainfall, cold weather, storms, wet and dry years, taking into consideration the birds’ song and movement, the state of clouds and fog, wind, thunderstorms, plants, divination, animal behaviors, raining on certain days of the spring called "shisheh", the position of the moon and sun, the movement of rain-making stars such as Canopus and Sirius, and the conjunction of the moon and Pleiades, which caused certain climate changes. Such predictions have been reflected in the beliefs and proverbs of the people of Birjand, which indicate the deep connection of human with nature concerning popular culture, and the people’s knowledge of astronomy, which they used to predict the weather. Traditional meteorology in low-precipitation areas of the region has always been of interest to the people leading them to gain a lot of knowledge which they can use to succeed in setting up their cultivation plan, and producing and storing food. Therefore, the benefit of the studying proverbs in folklore culture is to achieve the most basic concepts of social, economic and educational culture of people, and the anthropological, sociological and historical study of proverbs for researchers in these areas. As sociologists use common proverbs in each locale to study the spirits and morals of the ancients, metaphorical proverbs have an educational function representing the relationship among humans, the environment where they live, and their knowledge of the nature and celestial bodies.

Although Omar Khayyam Nishaburi, Wiseman, as one of the biggest scientists and Quatrain poet of 5th Hijri is well known because of his Quatrains, but he mastered many sciences of his time. Khayyam's Quatrains are composed in simple and understandable method. But some words and terms are seen which sometimes includes scientific and technical complicated concepts in wide range of sciences, despite of simplicity. By studying these concepts, we can recognize a part of the thoughts and worldview of this great scientist and on other hand it proofs inaccuracy of this hypothesis in that Khayyam the Quatrain poet, and Khayyam the scientist is considered two separate identities. In this article, which is based on library information, first views and reports of scholars and historians about personality traits of Khayyam and possible motivations to compose Quatrains by him and then words and scientific concepts being used in his Quatrains and purpose and their functions are analyzed. Studying these words which includes name of cosmos and beliefs of ancients regarding their effects, specifications of Four Elements, numbers and other scientific and philosophical concepts can help in identification of intellectual framework and profound view of Khayyam toward universe.

One of the most common issues among people is the belief in the good influence of some days, and the bad influence of the other days. Iranians have described some days of the year as days of good influence and some days of the year as days of bad influence. The belief in good and bad influence of a weekday is rooted in Mithraist themes in the tradition of which seven planets have a special sanctity, and gods have a very effective force in the fate of the universe and human. Studying the proverbs and folklore beliefs of Birjand inhabitants on this subject, this article attempts to reflect the ancient beliefs of good and bad influence of the days among the people of the region, and explore, as far as possible, the reasons for these beliefs. One of the beliefs of the inhabitants of the region is the belief in the bad influence of the Saturdays, and Wednesday nights which are rooted in ancient astrological beliefs. The method of the study is descriptive.

 The formation of the Safavi dynasty in Iran was important in several aspects that the most important was: the restoration of the national unity of Iran and the officialization of the Shiite religion. In fact, the Safavi government may was the first national far-reaching government After-Islam in Iran,that, while established the principles of governmet based on religion, also emphasized on te territorial integrity of the country. Cultural and civilian approaches were manifested in the refuge of the security and comfort that Safavi kings had established in the territory of Iran. During this period, many arts, crafts, and sciences such as painting, poetry, music, jurisprudence, tradition, philosophy, and theology were considered and grown so fast that in each of them, the special style and the school were created to the extent that the Safavi period can be culturally considered one of the most important periods of Islamic history in Iran. Therefore, Safavi government is also important in Iranian history, in addition to being an indicator of developments in various fields, in the cultural and social contexts. The main pillars of Iranian culture and civilization were consolidated with the formation of national identity during this period and over time. Accordingly, study about culture and civilization of the Safavi period is so important because in this case, also, the Safavian were inheritors of a rich heritage that had been formed since the time they came to power and, when the Safavian took the power, this rich heritage became richer and stronger.  

This study assesses the tasks and duties of astronomers position in the Safavi period, using descriptive-analytical method and based on number one historical references, especially European travel books and library tools. The main question of the study is: What position did astronomers have and how much influence did they have on Safavi period on related government? The research findings indicate that astronomer was one of the most important positions in the Safavi government, which was always at the side of the king, and the king never managed to do anything without his advice and his permission, and all the astronomers worked under his sight.This illustrates the credibility and importance of astronomers in the Safavi period.  

Astronomy and knowledge of astronomy Although in the historical periods before the formation of the Safavi, was well-developed and significant and various innovations were presented by Iranian astronomers and scientists. But during the Safavi period, astronomy entered a new stage. It seems that in this period, the empirical and technical sciences, including the astronomy, lacked this luck and did not achieve a high position. Although astronomy in Iran has had a long history and is one of the most important fields of Iranian scientific activities. Some years it has grown to the high level in Iran, especially in the fourth and fifth centuries. Because of the presence of remarkable scholars and astronomers such as Abu Reyhan Biruni and Ibne Sina astronomy has been grown alot. With the formation of the Safavi government, a new era of attention to astronomy began. Astronomy had a significant growth in this period due to its considerable attention to stars and the fortune. Meanwhile, during this period, the astronomers had important position in the Safavi court,and astronomer was one of the most important positions in Safavi that the king did not do anything without asking his idea and taking his instruction.According to the writings have left from this period,particularly, the reports of foreign travelers, Safavi astronomers owe their position because of the king's ignorance of the reality of this science and its rules. Anyay, in this period we can point out the scientists that, in spite of the lack of resources and facilities, were the author of this science and wrote some great works about this subject. Accordingly, the main question of this study is: What position did astronomers have and how much influence did they have on the Safavi period.  

Astronomy and knowledge of astronomy Although in the historical periods before the formation of the Safavi, was well-developed and significant and various innovations were presented by Iranian astronomers and scientists. But during the Safavi period, astronomy entered a new stage. It seems that in this period, the empirical and technical sciences, including the astronomy, lacked this luck and did not achieve a high position. Although astronomy in Iran has had a long history and is one of the most important fields of Iranian scientific activities. Some years it has grown to the high level in Iran, especially in the fourth and fifth centuries. Because of the presence of remarkable scholars and astronomers such as Abu Reyhan Biruni and Ibne Sina astronomy has been grown alot. With the formation of the Safavi government, a new era of attention to astronomy began. Astronomy had a significant growth in this period due to its considerable attention to stars and the fortune. Meanwhile, during this period, the astronomers had important position in the Safavi court,and astronomer was one of the most important positions in Safavi that the king did not do anything without asking his idea and taking his instruction.According to the writings have left from this period,particularly, the reports of foreign travelers, Safavi astronomers owe their position because of the king's ignorance of the reality of this science and its rules. Anyay, in this period we can point out the scientists that, in spite of the lack of resources and facilities, were the author of this science and wrote some great works about this subject. Accordingly, the main question of this study is: What position did astronomers have and how much influence did they have on the Safavi period

Vis and Ramin poem is the first romantic Masnavi in Persian literature. Also In terms of beautiful array literal, and exquisite images created in it, is considered as pioneering work in Iran literature. However, conducted research in relation to this poem, and is limited on specific areas. Among the topics that remains unknown in recognizing the story of Vis and Ramin is evaluation of astronomical reform and image processing quality by them. Current study aims to introduce of this work, and paid to look at it from the imaging perspective with elements and astrology. This perspective represents the Fakhruddin As'ad Gorgani knowledge in astronomy and folk beliefs about the divine elements, and also his power to create exquisite images. This article with an astronomy approach and descriptive – analytical method pays to evaluation of his desire questions. The obtained results show that Fakhruddin As'ad Gurgani is Scholar in the world of astronomy, folk beliefs regarding the celestial bodies, and capable composer in drawing untouched pictures by the elements.

Using appropriate terms and equivalents for translating foreign terms is one of the most fundamental tasks of translators, especially those concerned with terminology and lexicology. Thereby, many questions may be raised about the appropriateness and the acceptability of ratified equivalents within the specialized organizations or workgroups such as those creating new equivalents in the field of astronomy and working in specialized workgroups of the Academy of Persian Language and Literature. How far the Academy, notably the Astronomy workgroup, has been successful in implementing and contriving the specialized terms among technical translators? To check this, a survey was carried out. A number of equivalents introduced for terms in Astronomy were randomly selected, and a questionnaire was developed and distributed among professional translators of Astronomical texts, who were as well interviewed. The equivalent terms constructed by the Academy were studied and analyzed according to the standards and principles proposed by the Academy of Persian Language and Literature. The results showed that in addition to equivalent terms used by professional translators and specialists in this area, the equivalents constructed and introduced by the Academy of Persian Language and Literature have gained acceptability and outstanding reception among professional users.

Poetry is an imaginative speech; i.e., it is the creation of images that are constructed by poetic ideas, and emerges through the artist’s manipulation in speech and expression on the vastness of two synchronic and diachronic axes by means of words.
Since the sixth century, coupled with changes in the context of oratory and the presence of terms from various sciences in rhetoric and imagery of poetry, some poets laid the basis of imagery of their poetry on the scientific elements. Anvari is among the poets who laid the foundations of images of his poetry on terms from various fields of knowledge. This article, written through library research method, tries to answer these questions while investigating terms from astronomy, music and medicine used in Anvari’s collection of poems: (a) what is the frequency of terms from each field? (b) what rhetorical and synchronic differences are there between scientific terms and other words in each line? (c) through what techniques has Anvari reflected the terms related to each of the three aforementioned fields is in his images? Research results demonstrate that most of Anvari’s imageries have been created employing elements mostly from astronomy, then music, and lastly medicine. Analysis of knowledge-based images in Anvari’s poetry illustrates a significant relationship in synchronic axis, and an interconnected network of combination of words and expressions from astronomy, music and medicine along with rhetorical and diction techniques is observed.

A remarkable part in Nezāmi’s verse is his Me’rāj nāmes (Books of Ascension), produced by imitating Sanā’i. Nezāmi, in describing this great religious and historical event, though following an artistic expression, has benefited from the tradition of hermeneutics. The significant point in Nezāmi’s Me’rājnāme is some symbolic and archetypal ideas which are difficult to understand. Meanwhile, the images depicted by the poet are related to the oldest prototypes. An example of Nezāmi’s artistic descriptions concerns Boragh, a pseudomythical horse of the prophet of Islam, which is impossible to understand unless the reader is provided with sufficient knowledge of symbols and archetypes. These concepts are embodied in miniatures depicting Me’rāj.

A great majority of The Haft Peikar reflects the ancient knowledge of astrology especially of Sabian culture. Stars and their characteristic signs are prominently used in The Haft Peikar. It would be difficult to understand The Haft Peykar without any knowledge on terminology of astrology and Sabian culture. Nezami seems to be against Sabian’s ideology. He has created the seven stories with motivation of overthrowing Sabian’s believes, displaying their superstitious actions, and questioning their religious beliefs. In creation of Bahram’s destiny, he has tried to prove that the ideas of Sabian are delusional without any scientific foundation. During medieval ages, Sabian represented idolatry and worship of stars. They believed in the emergence and manifestation of the divine spirit through the planets, inspired by the new doctrine of Plato. The world was viewed as infinite spirit in their beliefs. They had faith in an unknown and unique founding cause for the source and the course of life then the wisdom.

Like most nations, ancient Iranians pondered on the sun and stars. Beliefs and thoughts which were part of culture and myths were introduced to literature, too, and Persian literary men became almost familiar with astronomy, and brought terminology and concepts of the science in poetry and prose, so that name of stars, planets and constellations as well as public attitudes about them engulfed all of the Persian literature, and created the most glamorous concepts of fiction and fictional images. In this article astrology and beliefs about them (Khwaju Kermani's Khamseh) are studied in a library research method through descriptive-analysis.

Making predications and telling about mysterious event is a common practice in mythology and epic literature of the world. Shahname as on epic contains infinite variety of secret believes, feelings, wishes, and thoughts of human beings.Among positive and negative predictions in Shahname, Astronomy plays an important role in forming the events. The predictions based on stars in Shahnamen are described in full details and the heros of this book always try to predict the behavours of others. Ferdousi as an epic poet in his masterpiece, Shahname, makes use of prediction in some sections of his book to develop the stories. The present article investigates the effect of stars on predictions of stories in Shahname. It also anlase the deep stracture of these predictions.Finally, this article in written in descriptive analysis form by referring to various sources.

In Manichaean Myth of Creation، the figure 1486 is the year of the Fire at the End of the Universe. This figure، which was found out by Mani from the astrological information، is possibly equal to a Sun Period.