Historical Sciences Studies

Abstract Following the assassination of Nader Shah Afshar in 1160 AH and the subsequent wars of his successors, which led to the political instability in the southern regions of Fars province, Mohammad Nasir Khan Lari managed to establish control over the trade routes from the ports of Langah, Kang, and Abbasieh towards Shiraz by utilizing the political power vacuum and local forces. He made the city of Lar his main headquarters and played a significant role in the political affairs of southern Fars. The conflicts between the Zand dynasty and the Qajars between 1168 and 1210 AH created an opportune situation for Nasir Khan and his sons to exert a considerable influence on the balance of power along the trade routes towards Shiraz by leveraging their military capabilities.The closeness of the Zandiya rulers and the Nasirkhani dynasty and the efforts of the Zandians to gain control over the back-bank areas and Larestan and the efforts of the Nasirkhani family to maintain their territory and dominate Shiraz, caused Khanin Lari in the conflicts between the Zandians and the Qajars, and the tendency and favor of the Qajars. This article, using a descriptive-analytical approach and unpublished documents of the Nasir Khan family and newly discovered manuscripts, aims to shed light on some aspects of the relationship between the Nasir Khan family and the Zand kings, while evaluating their role in the downfall of the Zand dynasty and the rise of the Qajar dynasty as a historical issue. The findings of this research illuminate unknown aspects of power relations in Fars province during the Zand and early Qajar periods, providing new evidence on the background of the Zand dynasty's fall in Fars province and the influential role of the Nasir Khan family in these events. This study reevaluates the historical developments in Fars province during this period from the perspective of family documents of the Nasir Khan family and previously unpublished correspondences

Abstract Manifestism is one of the important movements of the Sassanid period and Manifest painting forms a part of Iranian art history. Knowledge of Manichaean religion and art reveals a part of ancient Iranian culture and rituals. The religious beliefs of the Manichaeans have been manifested in the form of symbols and codes in their paintings. Symbolic motifs in Manichae paintings include human motifs, animal motifs, plant motifs, geometric motifs, and mixed motifs. This study is aimed to identify common symbolic and decorative motifs between Manichaean and Sasanian works. The research question is raised as follows: Which of the symbolic and decorative motifs in Manichaean paintings are similar to Sasanian works in implementation and theme? This study raises new issues and claims in the rooting of Manichaean painting art and tries to prove the hypothesis that Manichaean art was significantly affected by the art of the Sassanid period. In previous studies, researchers have pointed out some common motifs between Manichaean and Sasanian art. However, in this study, more samples have been studied to identify and solve some ambiguities and complexities that existed in Manichaean art from Turfan Oasis. This study has been done using a library-documentary study and descriptive-analytical method and with a comparative approach between Manichaean and Sasanian art. By studying Manichaean paintings and Sassanid works, it can be said that there are motifs such as pearls, lotus flowers, ducks, grapes, and pomegranates, and some decorative motifs such as Khatai motifs and wavy bands in Manichaean paintings, which are found in the artworks of the Sassanid period. The studied samples in Manichaean paintings have many similarities with Sasanian works in terms of appearance. In terms of meaning and concept, there is not much similarity between them in terms of partial theme. However, in terms of the overall theme, they have something in common in terms of linking Manichaean and Sasanian motifs with myths

Abstract Iran is a land with a rich history in foreign relations. Due to the antiquity of the “Government” institution in Iran and its reliability over the centuries, a rich legacy has emerged in the field of foreign relations of this country with other realms. Despite this, since the rise of the Safavids (early 10^th AH/16^th AD), Iran's foreign relations also changed and entered a new arena. In the field of research on Iran's foreign relations during the Safavid era, most of the works have focused on Iran's relations with the great neighboring realms or European states (such as the Ottoman Empire, Mughal Empire, Portugal, England, and Netherlands/Dutch), and this issue has caused the lack of attention to Iran's relations with other lands. One of these lesser-known fields is the foreign relations of Safavid Iran with Sweden. Despite the limited perception of the Swedes by Iranians in the pre-Safavid period, Iran's official relations with Sweden were established and flourished during the reign of Safavid Šāh Sulaymān (r. 1077-1105AH/1666-1694AD) and Šāh Sulṭān Ḥusayn (r. 1105-1135AH/1694-1722AD).
   Now the question is, what reasons and motivations made Iranians and Swedes willing to establish relations in the late 11^thAH/17^thAD century? Also, despite some initial successes, why did these relationships remain fruitless? In this article, an attempt has been made to answer the above questions by adopting a descriptive-analytical approach and using the qualitative research method. It seems that a set of bilateral economic and political motivations made Iran and Sweden, and especially the Swedes, inclined to establish relations. However, obstacles such as distance, dissatisfaction of rival states and internal and external challenges of the two realms (especially the involvement of Swedes in the “Great Northern War” and the challenge of Safavid court with the Ġilzāyid uprising) caused the mentioned relations to not reach a clear result

Abstract As a new form of writing, playwriting found a significant popularity in contemporary Iran to express modern political and social concepts. In fact, play had the potential to address more audiences than what had the pre-modern classic literature. Focusing on play’s of Constitutional and Pahlavi periods, this essay aims to discuss nationalism as a strong discourse in modern Iran. Playwrights tried to redefine Iranian nationalism with emphasizing on symbols such as the flag, the map, the national anthem and nostalgic look at the ancient past. Their suggestions for strengthening nationalism in Iran have focused on modern education, raising children and defining a modern concept of homeland. What’s more, plays of these two era are not categorize in the same way. During Pahlavi period the central government supported nationalism, thus this concept takes on an authoritarian aspect. In this period, nationalism discourse have been dominant and playwritings influenced by this discourse. A comparative look at the plays of Pahlavi period and the constitutional era shows this discourse turn. This turn has clearly reflected in the approach of plays to the issue of nationalism

Abstract The power and sovereignty of al-Chopan was comparable to the age of the mentor of Sheikh Safi al-Din Ishaq Ardabili and his son Sheikh Sadreddin Musa, good relations were established between them, which turned cold at the end of King Ashraf's reign, and the policy of interaction between the two families led to confrontation and The confrontation was drawn. Because on the one hand, the rise and fall of the shepherd family in this era was in connection with the Safavid sheikhs, and on the other hand, the most important achievements of the Safavid sheikhs, which became the basis for the formation of their government, in this era and in connection with the political powers and Among other things, al-Chopan was formed and consolidated. This period is considered one of the most important periods. The current research is descriptive-analytical and based on historical first-hand sources and new researches to investigate the relationship between al-Chopan and Safavid sheikhs, to explain the influencing factors on the relationship between them and the consequences of these relationships. The findings of the research indicate that the shepherds established good relations with the Safavid sheikhs both because of their faith and belief in the Safavid sheikhs and to consolidate their position in the Ilkhani court and then to strengthen the legitimacy and foundations of their government. did, But as soon as Malik Ashraf Chopani established his power, due to his personality traits, he coveted the great wealth of the Ardabil monastery and became suspicious of the activities of Sheikh Sadr al-Din Musa, and tried to remove him, and this issue caused the establishment of relations between the Sheikhs. Sadr al-Din Musa and Jani Beyk became rulers of the Kipchak plain, as Jani Bek, probably with the support of Sheikh Sadr al-Din Musa, captured Azerbaijan and overthrew the shepherd government

Abstract “Karim Khan Zand” is one of the most prominent people who was able to establish his rule over important parts of Iran after the death of “Nader Shah Afshar”. Many stories have been told about his behavior and character in different sources, one of the most important of these quotes is about “Karim Khan Zand”'s title, which means "  Vakil al-ra aya ". Later, many researchers have given many reasons in response to the attribution of this title to “Karim Khan Zand”, which are not consistent with historical documents and sources, and in addition, with the political and social context of Iran's pre-constitutional society. Therefore, the main question of this research is, when was the title " Vakil al-ra aya " used for “Karim Khan” and what are the factors affecting its use? This research answers these questions with a historical method and a descriptive-analytical approach, relying on the content analysis of the documents and the critical study of the historical sources of" the Zand dynasty"  and "Qajar" periods. The results of this research show that the contemporary sources of "Karim Khan Zand" did not mention this title during his lifetime, on the other hand, "Karim Khan Zand" also considered himself as " Vakil al-daula " of ” Ismail III" after the defeat of the claimants. For the first time, under “Majamal al-Tawarikh,”  by “Kohmera” mentions “Karim Khan” with the title of “ Vakil al-ra aya ”, the reason for which was his interest in “Khan Zand” and 's actions for the prosperity and well-being of the people.Also, the writing of the following and referring to this nickname is late from the time of Karim Khan. What is clear is that many researchers consider the title of  Vakil al-ra aya for Karim Khan as a proof of the existence of some kind of political relationship between him and the people, which is a distinct feature of the political order of the modern era. But according to the available documents, it can be said that such a perception cannot represent the type of relationship between the people and the ruler during “the Zand dynasty” period; Because it was with the constitutional revolution that Iranians were able to put aside the old political order and implement a new order based on representation in Iran. Based on this, it can be said that in addition to historical documents, the political structure of Iran during” the Zand dynasty” period could not be a place for such a relationship

Abstract Sogd was a region located between Iran and China. Over time, the Sogdians established settlements as a result of trade and commerce along the so-called Silk Roads. They entered China at the end of the third century B.C. This connection, and the settlement of groups of them in the northern and western regions of China, has attracted the attention of Chinese historians. In their accounts, they have mentioned various aspects of Sogdian life, including culture and religion. The burial and mourning rites of the Sogdians, which were influenced by their religious life, are among the topics discussed in these sources. The aim of this research is, on the one hand, to verify the reports of these sources and, on the other hand, to find out what these rituals are and how they are performed. The Chinese historiographies used in this study are diverse and belong to the period from the 4th to the 11th century AD. Their accounts are often brief. Examination and analysis of the data from these sources shows that their contents are generally valid and that the funeral rituals of the Sogdians are diverse and, with a few concessions, in line with Zoroastrian traditions. Sogdian funeral customs are also very similar to those of other Iranian peoples and traditions

Abstract The relations between Iran and the Russian government during the Qajar period were always affected by Russia's economic-political colonial goals in Iran. It was in pursuit of these goals that the Russian government developed its economic, political and military influence in the northern regions of Iran, especially Guilan, in various ways during the Qajar period. They took various actions with the aim of dominating Iran's economy. One of the most important and effective measures was the establishment or support of Russian investment companies in Iran. With this description, in this research, the activity of one of the most important Russian companies active in Guilan, namely "Transport Insurance Company", is analyzed and investigated. Based on this, the main question of the research is what was the activity of this company during the Naseri period and what effect did it have on advancing the political-economic goals of the Russian government in Iran? Based on the findings of the research, the Russians, with the aim of penetrating Iran's economy (in order to achieve colonial goals), took various measures such as obtaining concessions, increasing trade with Iran, supporting Russian businessmen who did business with Iran, and such things. Investing in Iran by establishing or expanding the activities of Russian companies to Iran was one of the other actions of Russia. In this regard, various companies, such as transport insurance, were active in the field of trade with Iran. The Russian government supported this company and by buying most of its shares and helping to receive lucrative concessions from the Iranian government, helped to strengthen and continue the activities of this company in Iran. This government also managed to increase its influence and dominance in Iran's economy

Abstract Iran and Ottoman Empire passed through a similar historical process while trying in the path toward achieving of modernity after various competitions and involvements with each other in post-modern era at the second half of 19th century and first quarter of 20th century. After taking power by Ataturk in Turkey and Pahlavi First  in Iran, these ties were placed in a new trend between two countries. Entry of these two countries into interest group of modernity and their overt attempts to approach to the Western Bloc prepared the ground for common sociopolitical interests among them. The first steps taken by Iran and Turkey in developing relations with each other were mainly tended to some cultural measures e.g. exchange of students and teachers and also texts with literary and historical values. During World War II, this trend did not continue and both countries concentrated their attention on political and security issues. After the end of the War and formation of Bipolar World, especially with respect to the climate of Cold War, two countries, which were now assumed as US allies, tended to establish cordial relations. Based on these considerations, they developed relations with each other within framework of some accords e.g. Baghdad Treaty, Central Treaty Organization (CENTO) and Regional Cooperation for Development (RCD) Organization and they put development of cultural relations on their agenda. A cultural treaty was signed among both sides in 1959 (1337h.s) which specified the framework of cultural relations among both countries. Several associations and institutions were established and innovated by some of statesmen, intellectuals and leading merchants to improve and advance cultural relations between two countries at this period such as Iran-Turkey Friendship Association, Association of Friendship and Cultural Relations among Iran and Turkey, Turk-Iranian Females Friendship and Culture Society, Association of Adherents of Regional Cooperation for Development (RCD). The present paper aims to analyze cultural relations among Iran and Turkey during era of Mohammad Reza Pahlavi (Shah) by focusing on cultural associations and institutions and it has been written using descriptive-analytical method and based on documented and librarian sources. Persian and Turkish documents as well as conducted studies have been widely and simultaneously utilized in both languages in this paper for the first time

Abstract Among the distinguished positions of the Sassanid Empire was the Grand Vizier, which is mentioned in the sources with the titles of Vezrag Farmadhar, Hazarbad and Darandarzbz. Vizarg Farmadhar was often chosen by the king from among the members of noble families and was in charge of the administrative organization. In the sources, it is in the era of Ardeshirbabkan that Abrasam Nami is mentioned in the guise of a minister. Abrasam's protection of Ardashir's throne and the command of the Sassanid army during the king's absence have led some researchers to refer to Abrasam with the title of Vizarg Farmadhar, and hence attribute the creation of the mentioned position to the era of Ardashir, the founder of the Sassanid Empire. In addition, the non-mention of the position of Minister of Foreign Affairs in some sources, such as Ardeshir Babkan's record and Tenser's letter, has led some, such as Bartheld, to mention the abolition of the position of Minister of Foreign Affairs in the last years of the Sassanid era. This is despite the fact that the beliefs put forth by the aforementioned researchers are contrary to some historical reports and inscriptional evidence. Therefore, in the present article, the evolution of the position of Vizarg Farmadar in different periods of the Sassanid era has been analyzed with the benefit of library sources and inscriptional evidence, and in a descriptive-analytical way. The findings of this research indicate that, in the first years of the Sassanid Empire, a position with the title of Vizarg Farmadhar was not common, and the mentioned position was first established in the fifth century AD and during the era of the Yazdgerdikm dynasty in order to develop administrative organizations and better provision. Omur was created and was the official title of grand vizier until the end of the Sassanid era

Abstract Among various civilizational categorizations ever suggested, the Eastern-Western category is one the most accepted stereotypes. In the Eastern side of human civilization, without any doubt Iran and China, enjoying unique historical continuity, were indispensable pivots whose relations possessed meaningful connotations to the human civilization universally. Multiple authors have long investigated into the developments of Irano-Chinese relations yet the very matter of knowledge on China among the Iranians has not been individually studied so far. Thus, concentrating on the issue of the Iranian’s knowledge on China, this paper aims to trace out the stream of this knowledge down to the present day. To achieve to the mentioned end this study has employed “Historism” as its methodological approach for tracing, periodization and conceptualizing the developmental course of the Iranian’s knowledge on China. Our findings illustrate that the developmental course can be sequenced as follows: the era of Mythic-Epic Knowledge (the 7th to 14th centuries) where prominent classic authors like Tabari, Bal’ami or Dinwari display China as a far and powerful land in which all stuffs exist in its utopian perfection. The era of Interactive-Communicative Knowledge (the 14th to 16th centuries) where The Ilkhanid acknowledged the Chinese Ming dynasty as their elder brother. Books of Khawja Rashid al-Din Fazlallah, Bonakati, and Zakaria Qazvini contain firsthand information conveyed by the Chinese officials who visited Iran. The era of Reading Knowledge (the 19th to the first half of 20th century) where all authors owed to the western books and press all what they knew about China. Finally, the era of Academic Knowledge (the second half of 20th century) where following the establishment of modern state in the two countries and the inception of diplomatic dealings between them, the knowledge on China in Iran entered into the academic atmospheres and proceeded by figures like Abbas Iqbal, Ali Mazaheri and Abbas Tashakkori

Abstract The manuscript of "Majmū'e-ye Munsha'āt-e Men Natāyeje Afkār-e Afādhel-e Nāmdār" is a collection of letters and decrees of the 8th and 9th centuries of 15^th A.H/16th A.D, which has not been introduced until now.The aim of this paper is to introduce this manuscript, reciting one of its important decrees on the subject of Shaikh Mohammad Abunajm's mausoleum´s maintanance, one of the mystics of the 8th century A.H/14th A.D in Khonj.This manuscript was written in 886 A.H/1481A.D, consisting of original and first-hand documents, shedding light on the developments of Fars and Kerman regions during those periods. After analyzing the content and dating   some of decrees and letters, one of its decrees concerning the maintenance of Sheikh Mohammad Abi Najm's mausoleum is re-examined. Following his death, his mystic sect was known as Kākā'iyeh or Shamsiyeh, continued to play as a significant role in promoting social unity. This document confirms the influence of the Shiraz government in Khonj during the 9th century AH/15th A.D. According to the literary and historical importance of this decree and in fact its full text has not been published yet, it is reread and explained for the first time. Finally, the Kākā'iyeh or Shamsiyeh Mystic sect and the architecture of Sheikh Mohammad Abi Najm's mausoleum are introduced. Evidence shows that some letters and decrees in this manuscript contain historical information that can not be find in other sources. Therefore the main titles of letters and decrees are mentioned in order in this paper. The peoples and places introduced in this collection have also been identified by historical sources. Most of these letters and decrees were written in the historical period of the 8th and 9th centuries AH /15th and 16th A.D. During these two centuries, Fars and Kerman states have witnessed many incidents. The details of some of them are reflected in these sources