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

Shakespeare, Persia and the East is a slim book of Comparative Literature. Its main emphasis is on English and Persian literatures and cultures. Without doubt this is the most comprehensive book which is written in this area so far. Shakespeare, Persia and the East, as the title signifies, is about Shakespeare's knowledge and interest in Persia and the East. The book has an introduction, an index (a selection of translations of the works of Shakespeare in several Eastern languages), a bibliography, and an index of authors. It consists of five chapters: 1) a brief biography of Shakespeare, 2) the Tudors and the Safavids,3) Travelers to Persia and Commercial Relations, 4) Shakespeare and the Earl of Southampton and 5) Persian and other Eastern references in Shakespeare's plays. The first four initial chapters serve as an introduction to the last chapter which is the most important and somehow innovative part of the book.

The works of Safavid poets are a mirror of the social situation of this era due to their connection with the masses. This article seeks to answer the question of what problems the Safavid society was facing and how the people reacted to these issues by examining the poems of the poets of this era.

The research method in this article is descriptive-analytical and the data collection method is documentary (library).

A study of the works of historians of this era and the writings of Western tourists and most importantly the poems of Safavid thematic poets who were in charge of the court situation, indicates that due to the Safavids' long occupation to fight foreign enemies and the weakness of some young rulers and The inexperience of this dynasty in the administration of the vast territory under their rule, unfortunately, gradually spread all kinds of moral anomalies in the society of that time.

All kinds of anomalies from drugs and alcoholism to the prevalence of seasickness, theft, promiscuity and sexual perversions, had disturbed the situation of Safavid society. In the meantime, the famous poets of this era, who themselves were not immune from these harms, tried to inform the sections of the society about these matters and find a solution to get rid of these sufferings.

Shoj’atname is a work written in Turkish verse at the end of the 16th century by an Ottoman statesman, military person, and poet of the tenth century named Dal Mohammad Chelebi known as Asefi. With the invasion of the Ottomans to the Iranian territory in the Caucasus (986 AH/ 1578 AD), Asefi served as scribe at the Ottoman commander–in-chief of the army, Lala Mostafa Pasha. During the Ottoman-Iranian war which lasted from 986 to 993 AH, he was captured by Qizilbash troops and taken to Ardabil, Qazvin and Isfahan. After taking about six months of captivity in Isfahan, he escaped from the city and went to the Persian Gulf coast and then left for Basra and then joined to the forces of Osman Pasha who were preparing for attacking on Tabriz in 1585 AD/ 993 AH. After the end of the battle and return to Istanbul, Asefi wrote a chronicle describing the battles of the Safavids and the Ottomans in the Caucasus and Tabriz called Shoj’atname. He tried to create a work in the style of Ferdowsi’s Shahnameh. The book is of great importance in the history of the Safavid and Ottoman wars. Especially from the point of view that the book contains 77 beautiful, colorful miniatures. Each miniature contains visual, political, cultural and military information. A numbers of miniatures are as the illustrated history of the Iran-Ottoman wars in the Caucasus. The other miniatures are an illustrated narrative of the history of the Safavids. In this work, the faces of the elders of Safavid, such as Shah Mohammad Khodabandeh, Hamze Mirza, Imam Quli Khan and dozens of other characters are beautifully depicted. There are also numerous miniatures related to the battle scene of the two troops, the geographical location, the type of military weapons and various other issues which reflects the value and importance of the book. In the present article, a selection of Shoj’atname’s miniatures has been introduced and aspects of their value and importance have been described.

The superiority of the Ottoman army in using strong artillery and familiarity with castle-making techniques was one of their important advantages in the war with Safavids, because before Shah Abbas I, the Safavid Ghezelbash Corps lacked strong artillery and was familiar with castle-making techniques. This factor played an important role in the advance of the Ottoman army in Safavid territory, and the Safavid government inevitably took advantage of the scorched earth policy, which led to the destruction of Iran's border areas and the displacement of its inhabitants. From the time of Shah Abbas I, the situation changed a lot and his new army was equipped with strong artillery and achieved remarkable successes against the Ottoman army. In addition, Shah Abbas abandoned the policy of destroying castles and fences and started building castles and fences on the border with the Ottomans. In the present study, the role of castles and fences in the Ottoman and Safavid wars and the effect of this factor on the balance of power between the two rivals are evaluated. Findings show that the defensive fortifications of western Iran seldom resisted the Ottoman cannons and even to some extent to the detriment of Iran. Thus, until the reign of Shah Abbas I, the Safavid government preferred to destroy the castles in the western and northwestern regions so as not to become a base for the Ottomans.

Safavid kings not only compete against poetry and literature, but also, they were promoters and supporters of poets too. The evidence of this assertion is the Shahnameh, which had well-maintained its historical value during Safavid period as well. In this study, we have tried to answer the question why and for what reasons, Shahnameh was important to the Safavid kings by using the method of analysis and description and relying on the study of library sources? Accordingly, the findings of the study it is clear that the person of Shah Ismail I considered this noble work along with the Shiite religion as the second cohesive factor of the Iranian peoples; Because Shah Ismail I and his inheritors, first of all, considered themselves Iranians; They knew the descendants of the kings of ancient Iran and their successors and considered the Shahnameh as their identical document; Secondly, they were aware of the historical role of the Shahnameh in stabilizing the harmony of Iran throughout history, along with the Shiite religion, among the Shiite Iranians; Third, in the war against the Ottomans and the Uzbeks, the poems of the Shahnameh were recycled as a motivating dynamic for the Iranian soldiers. Therefore, they tried to spread the Shahnameh and appreciated it.

Persians and Jews found each other on the route of Chaldea and Assyria and gradually started one of the longest human coexistences in Iran. From Islam's arrival in Iran until Safavid era, there is no information available on Iranian Jews. However, at early Safavid era, the cultural, social, and economic development and dynamism of this society is realized thanks to two domestic chronicles and the western traveler's narrations. This essay will report and analyze the social and cultural life of the Jews in one of the main Shia centers of Iran during Safavid era. Since, in this survey, Safavid era is assessed from the viewpoint of scarce Jewish resources and their comments, it is important in study of social history of Iran. This paper reports and analyzes the status of Iranian Jews and their interaction with scholars —especially Mulla Mohsen Fayz— and the Shia governments. Moreover, the population of the Iranian Jewish community, their neighborhood structure, the growth of Judeo-Persian literature in Iran, and religious and literary figures of Jews of Kashan, including Mullah Mosheh Halevi, Rabbi Judah ben Elazar, Saida Sarmad Kashani, Benjamin ben Michael (Amina), Babayi ben Farhad, and Babayi ben Lotf, are introduced. This report and analysis demonstrates that despite some state harassment, we can consider the Safavid era as the peak of the growth and prosperity of the Jewish community of Kashan in economy, culture, and literature domains so that the title "Little Jerusalem" is attributed to Kashan in this era.

Shah Ismail established a dynasty in Iran on the premises of nationality and religion. To establish national unity in Iran, he announced Shia as the official religion. His goal was to strengthen Iranian national bonds. The presence of Uzbeks in the East and Ottomans in the West made it necessary that Iranian people reinforce their feeling of patriotism and love for they homeland. Shah Ismail believed that having faith in fighting the enemies is not just derived from religious incentives. Many literary works influenced by Shahnameh of Ferdowsi came into being in Safavid period especially during the reign of Shah Ismail I. This strengthens the fact that Ferdowsi was under the focus of Iranian kings and officials. He was the biggest source of inspiration for the poets and artists of the period in question. As evidenced in Iranian history, Shah Ismail was fond of those works whose foundation was laid upon Ferdowsi's Shahnameh. This study tires to find the reason behind his interest in Shahnameh. Since Shah Ismail was a follower of Shia religion and due to his liking for Ferdowsi as a Shia poet, the assumption of this research is that Safavid kings in general and Shah Ismail in particular liked Ferdowsi because of their belief in Shiism. Previous studies show that besides religious motives, political conditions and centralization were the major reasons behind Shah Ismail's care for the national unity of Iranians, revival of Iranian identity and Shanameh.