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

The heart of any state or government's stability is its legitimacy, which confirms the validity of governmental decrees and ensures the continuity of governance. The Sassanid era is one historical period where the very foundations of the state's authority and political ideology were called into question in Iran. Challenges to the religious values, which were the mainstay of the government's legitimacy, led to both social and political upheaval. This was particularly evident following the emergence of new religions and rituals, which posed a threat and underscored the urgent need for the restoration of legitimacy. In response to this crisis, the ideological apparatus of the Sassanid state employed various strategies. Among these, the 'Ardavirafnameh' stands out as a cultural mechanism that articulated the principles, values, and ideals embodying the political ideology meant to reaffirm the state's legitimacy and ensure the survival of Sassanid rule. The research posits, through the application of Skinner's intentionalism hermeneutic framework, that the 'Ardavirafnameh' was written under specific conditions, within a particular context and intellectual milieu, with a definitive purpose. The hypothesis suggests that the text was crafted as an ideological instrument aimed at addressing the legitimacy crisis faced by the Sassanid government. The primary objective of the author in composing this text appears to have been to influence the political culture of the time, thereby reconstructing the foundational legitimacy of the Sassanid state.

The research employs Quentin Skinner's internationalist interpretive methodology to delve into the underlying messages of the text. Skinner's approach underscores the importance of understanding the text's examination in conjunction with the author's intentions and the objective and intellectual circumstances under which it was produced. In the initial phase of applying Skinner's method, efforts are made to grasp the political issues and debates of the Ardaviraf era, as well as the responses and solutions that were proposed at the time. By reconstructing the socio-political climate and the intellectual milieu in which the 'Ardavirafnameh' was composed, we can illuminate the challenges that confronted the Zoroastrian Monads, under Ardaviraf leadership, allowing for a more accurate comprehension of how these issues influenced the author's thinking. Following this, the analysis aims to discern the unique language, meanings, concepts, and prevailing propositions employed in the 'Ardavirafnameh.' This step involves examining the traditions, norms, principles, and conventional rules that shaped the political arguments and discourse of the time. Suchan exploration is crucial for understanding the societal context of the period and the author's intent behind creating the text.

The Sassanid government, during its four-century rule (224 to 651 AD), sought to establish legitimacy through various means to maintain public support. Their legitimacy was built on tradition by associating themselves with Parthian and Achaemenid kings. Additionally, the charismatic personality of the kings and the support of the people formed the basis of their authority. However, the most significant foundation of Sassanid legitimacy was Zoroastrianism. The king derived power from God, and Zoroastrian decrees became the official law of the state, shaping Iranian culture, politics, and ideological legitimacy. The authority of Sassanid clerics, the Mobdans, unified society around religion, unprecedented in pre-Islamic Iran. However, the collision of Zoroastrianism with other religions led to the emergence of religious heresies. Mani's religion, a blend of beliefs, aimed to end conflicts and class divides, subtly guiding followers to oppose the government. Similarly, Mazdak Bamadan's reinterpretation of the Avesta protested Sassanid laws and structures, advocating for equality and sparking socialist changes that led to the collapse of the state system and upheaval in the country. Mani's religion marked the first instance of sedition and religious heresy arising from conflicting beliefs. His teachings combined popular beliefs and religions of the time, aiming to end wars and social injustices by uniting different religions. He offered followers a path of peace and mystical isolation in response to nobles and pious individuals. Mani's religious doctrines concealed a political agenda, subtly guiding people's beliefs towards opposition to the government. Mazdak Bamadan, a prominent cleric of the Qobad era, initiated a social uprising by reinterpreting the Avesta in protest against Sassanian structures and laws. His movement sought to rectify the deviations caused by religious leaders, representing a protest against the Sassanid social and political system. Emphasizing the equality of all individuals, his teachings garnered numerous followers and led to revolutionary socialist changes in Iran. Those advocating fundamental societal changes pushed to extremes, resulting in the collapse of the state system and pushing the country to the brink of ruin. In this way, the emergence of new religions led to people`s suspicion towards the country`s official religion and the threat of political power, which ultimately led to severe repression and the brutal killing of Mani and Mazdak and their followers. However, these religions did not disappear and even after the fall of the Sassanids, they also opposed the muslim religion in the form of social movements. The Sassanid era, which was the era of prosperity and influx of religious opinions and new thoughts, forsed the Zoroastrain rulers and priests as agents of the religious institution to take a stand and react against these new religions and religious opponents, and writing the Ardavirafnameh book as an ideological tool of confrontation. It is with these religions that he trais to define the framework of condition of political conflict and draw the legitimacy clamis of those in power according to the type of political regime and power structures based on cultural contexts.

Based on the explanation provided in this research, the Ardaviraf era's timeframe, transformations, and historical developments underscore the restoration of political legitimacy as the central concern of Zoroastrianism. The text Ardavirafnameh, portraying heaven and hell, serves as an exposition of Mobdans' thoughts led by Ardaviraf, aiming to influence the political culture of society. It is evident that the societal transformation is linked to changes in the ruling political culture, emphasizing the text's role in shaping this culture and sustaining the state's political legitimacy. Despite being a religious text, Ardavirafnameh reflects the ideology of the Sasanian government and Zoroastrian priests. The Mobdans, as the primary decision-makers and influencers in vital cultural aspects, established the idea that the perpetuation of the royal line depends on their resourcefulness and persistence, taking advantage of the kings' weaknesses for their own benefit. As the most influential class in Sassanid society, the Mobdans sought strategies for integrating and legitimizing political values, norms, and structures with a focus on the campaign. Consequently, this text, as a strategic choice by the political elite, underscores religious ideology's aspects, aiming to foster a sense of political unity, common values, norms, and shared political goals among society members. It serves to capture the minds of individuals and emphasizes the importance of religious and moral beliefs in accepting and obeying the king, religious values, and governmental requirements. Recognizing that political legitimacy hinges on societal beliefs and perceptions, religious leaders aim to leverage Ardavirafnameh as a political instrument to cultivate legitimacy among the people. Therefore, the document's purpose was to return to religious foundations, signifying a return to the basis of Sasanian state legitimacy.

There are different ways of thinking in different areas between pre-Islamic and post-Islamic Iranian. Through considering the existing text from ancient times and modern times, some of the differences can be specified. Ardaviraf-nameh (300 C.E.) and Mi'râj Nâma (9 AH) are two spiritual travel books which have been written between these two era with similar content. Through considering the content of these two books, the different ways of thinking of the Iranian during the period of religious transition can be specified. The present study aims at considering this process and tries to concentrate on the role of women.

The purpose of this article is to investigate the capacities and trends of the literary text in the transformation into a computer game by analyzing the descriptive-analytical method by examining the part of inferno from the text of Dante's Divine Comedy and its adaptation game. The main question to answer is that the Ardavirafname of Persian classical literature, given the structural and content similarities with the Divine Comedy, will have the capabilities to reproduce in the form of a computer game. With this description, it is possible to conclude from the simultaneous review of the game and the text of inferno and to compare the artifacts with it, it can be concluded that the fictional framework of both the literary works is similar, and the narrative of the artifacts is also reinforced by the struggle, suspension, and complementary narratives, The ability to become a fitting story of the game is adapted. The heroes of both texts have common characteristics and, like the game of inferno, one can remove the characters in a descriptive way, and by turning the function and the active connections into desirable characters for an adaptation game. The space and place described in Dante's text and detailed in the adaptation game is faithfully reproduced, and in terms of both qualitative and symbolic expressions, the visualization function has the same capability and has the capacity to be amplified and expanded descriptions and spatial images are becoming an appropriate place to create a multi-stage adaptive computer game.

Our purpose in this article is to criticize and analyze the fictional components (story elements) in three imaginative itineraries called "Book of Arda Viraf", "Seir-al-Ebad", and "Divine Comedy of Dante" and then we would tell the reason of excellence of every one of them over other two works. In so doing, we tried to analyze the fictional components of every one of these three and explain their brilliant differences. Mrs. "Kasreef-far" previously reviewed symbolism in abovementioned works but there is no research regarding the fictional value of these works. Therefore along with the current library method and the aim of comparison of abovementioned components we found that Seir-al-Ebad of Sanaee is superior than two other in story narrating due to the dynamism of its characters, strong theme and reasonable quarrels, fictional and surreal style of narration.

The present article analyses the quality and nature of two Jewish and Zoroastrian journeys of the afterlife namely “Book of Ardaviraf” and “Dream of Enokh” while expressing their similarities and differences. The main characters of both works (Viraf&Enokh) are great men of their nation who experience this spiritual journey and visit heaven and hell and walk with creator of the universe and finally they come back to their people with great experiences and instructions. They inform people of what they have observed. In the “Dream of Enokh” the way the universe was created and how it works systematically is also explained but this article mainly focuses on the differences of Heaven and hell in these works.

The main subject of Meraj Nameh is “journey”. The passengers of these spiritual journeys explain the ourney of their spirit since they ascent according to their beliefs.“Viraf” – the Zoroastrian priest – and “Ibn Qareh” – the Arab poet and writer – are two passengers to the afterlife who explain their observations and the status of their journey.The present article analyzes the quality of their journey to the afterlife and surveys the similarities and differences of their books – Ardaviraf Nameh and Al Qofran Resaleh with a comparative look.The author of the present article tries to express the similarities as well as the effect of Ardaviraf Nameh on Al Qofran Resaleh and introduce this Iranian-Zoroastrian line as the first Meraj Nameh of religions.

Dante’s “Comedy” has three sections or volumes. The first section is the hell, the second one is the purgatory (in other words a place for being purified from sins) and the third is the heaven. Her book involves one hundred rhymes. Every section (volume) consists of ten layers.
There are two special numbers in this book; one of them is 3 which is a symbol of trinity and the other is 10 which is a symbol of unity. Dante’s trip starts from the hell then goes to the purgatory and purifies himself; finally, he moves to the heaven. “Ardavirafnameh’’ is one of the writings which had a great influence on Dante. Ardaviraf is a Zoroastrian person who reports his seven-day fanciful trip about what he has seen.