The advent of the hordes of HUlegU Khan into Persia in the mid thirteenth century marked not only a new era for the peoples of the Iranian plateau and the surrounding lands but for the invaders and settlers themselves, The coming of HUlegU Khan was in sharp contrast to the visitations of his father, Tolui Khan, and grandfather, Chinggis Khan, and the two generals, lebei and SUbodei, some three decades earlier This dissertation explores the establishment and development of the early ll-Khanate concentrating on the period of HUlegU and his son Abaqa's reign from 1256 until 1282, roughly covering the period of the luwaynis' ascendancy After a survey and review of the primary sources used in researching this dissertation, chapters two three and four look at the main events of the first two ll-Khans' reigns and the problems they faced as their armies moved west Chapters five and six deal with the threats that the emerging kingdom suffered from fellow Mongols in the north and in the east, and how these tensions and conflicts were indicative of events and developments elsewhere in the Mongol Empire, Chapters seven, eight and nine deal respectively with the semi-autonomous provinces of Kirman, Shiraz, and Herat Each of these provinces dealt with the central Mongol power in a different way and these contrasting relationships is examined. Chapter ten is concerned with a phenomenon often associated with the later thirteenth century, namely the growth in the incidence of Sufis, Qalandars, and poets, all of whom flourished under the II-Khans This chapter creates a picture of a world not always associated with Mongol Iran. The final chapter summarises the conclusions drawn from the preceding chapters and attempts to portray a fresh, more positive image of these early II-Khanid rulers and paint a more balanced and less cynical picture of conditions under HUlegU and his son Abaqa. The illustrations are intended more for their aesthetic appeal than their historical revelations.

The present work examines the role played by oral tradition in the evolution of the Persian (written) epic tradition, which virtually began with the Shadhname of Ferdowsi (ShNF). The text is also the culmination of a long development that stretches back into ancient times. In the process of transmission of narratives, both writing and oral tradition are assumed to have played a role. While Ferdowsi's written sources have been studied, the influence of oral tradition on his work remains largely unexplored. In order to explore oral influence on the ShNF, the thesis suggests a new approach. Based on formal characteristics of naqqali (the Persian storytelling tradition as it is known from later times), a set of criteria is proposed to demonstrate the extent to which a written text shows structures which could be explained as deriving from oral composition, here called "Oral Performance Model" (OPM). The OPM consists of formal and thematic criteria. The former consider whether a text can be divided into a sequence of instalments, and the latter examine how instalment divisions affect the thematic organisation of the story. By applying the OPM to the ShNF, it becomes clear that Ferdowsi used techniques associated with oral storytelling. Such findings on the ShNF throw new light on the later epics, which are not only influenced by the ShNF as a model but are also influenced by oral performance. To demonstrate this, the OPM is applied to the Garshaspname of Asadi (GN). While oral performance continues to influence the structure of the text, it is also clear that literary elements play a greater role in the GN than in the ShNF. Despite his literary ambitions, Asadi displays his implicit dependence on oral performance, which seems to have fundamentally shaped his perception and appreciabon of heroic stories.

The fundamental question I have tried to answer in this thesis is how the Ni‘matullāhī ‎masters were successful in reviving Ni‘matullāhī Sufism in Shi‘ite Persia during the ‎early nineteenth century. This study investigates the revival of the Ni‘matullāhī Sufi ‎order in Persia after the death of the last Indian Ni‘matullāhī master, Riḍā ‘Alī Shāh (d. ‎‎1214/1799) in the Deccan. Meticulous attention is given to the role of Ḥusayn ‘Alī ‎Shāh (d. 1234/1818), Majdhūb ‘Alī Shāh (d. 1239/1823) and Mast ‘Alī Shāh (d. ‎‎1253/1837), who were the masters (quṭbs) of the Ni‘matullāhī order after Riḍā ‘Alī ‎Shāh. The Ni‘matullāhī Sufi order flourished as a Persian Sufi order in 8th/14th century. ‎During the Safavid era most of the Sufi orders in Persia became inactive or ‎systematically suppressed. With the advent of the Safavids, the Ni‘matullāhī order ‎moved to Hyderabad in India, and gradually became less important in the mystical ‎milieu of Persia. After the fall of the Safavids, the revival movement of the Ni‘matullāhī ‎order began with the arrival of the enthusiastic Indian Sufi master Ma‘ṣūm ‘Alī Shāh ‎during the last quarter of the eighteenth century. Later Persian masters of the ‎Ni‘matullāhī order in the beginning of the early nineteenth century solidified the ‎order’s place in the mystical and theological milieu of Persia.‎ Ma‘ṣūm ‘Alī Shāh and his disciples soon spread their mystical and ecstatic beliefs all ‎over Persia. They succeeded in converting a large mass of Persians to Sufi teachings ‎despite the opposition and persecution they faced from Shi‘ite clerics, who were ‎politically and socially the most influential class in Persia. The clerics were able to turn ‎the political powers against the Sufis to a certain extent, such that Āqā Muḥammad ‘Alī ‎Bihbihānī, principal champion of this oppression, largely succeeded in his persecution ‎of Ma‘ṣūm ‘Alī Shāh and his disciples. The question of the Ni‘matullāhī Sufis’ survival ‎in Persia after Maṣūm ‘Alī Shāh is evaluated here by using the biographies and ‎writings of later masters and modern scholars. ‎ The conclusion is reached that Ḥusayn ‘Alī Shāh, Majdhūb ‘Alī Shāh and Mast ‘Alī ‎Shāh were able to consolidate the social and theological role of the Ni‘matullāhī order ‎by reinterpreting and articulating classical Sufi teachings in the light of Persian Shi‎‘ite ‎mystical theology.‎

Throughout the 16th and 17th centuries, both Austria and Persia were each repeatedly at war with the Ottoman Turks. Diplomats travelled between the two countries in an attempt to forge an alliance against their common enemy. Although the alliance never materialized the relationship broadened to cover other concerns. Despite cultural differences, both countries tried to work together and approached each-other as equals. Contact between the countries exposed both cultures to wider influences. Their changing relationship illustrates the priorities of both parties. This thesis, for the first time, uses primary sources to view the evolution of the relationship over the two century reign of the Safavid dynasty. It charts the course of their diplomatic relationship, examines the turning point in this relationship, and explores why the alliance both sides wanted never materialized. By examining Austria's diplomatic initiatives to the east this thesis helps correct the historiographical imbalance in central European history of concentration on only European affairs, and shows that their understanding of the east was more nuanced than is often credited.

Esta dissertação propõe uma tradução para o português de parte da obra Persica (História da Pérsia) do autor grego Ctésias de Cnido. Do corpo dos fragmentos foram escolhidos os presentes em Diodoro da Sicília e Fócio de Constatinopla, que, em conjunto, apresentam um panorama da obra original e, por outro lado, constituem duas formas diferentes de reescritura do original. Junto à tradução é apresentada uma recapitulação dos estudos sobre Ctésias, com ênfase na possibilidade de se encontrar o autor em meio aos resumos feitos de sua obra, foco que também está presente no texto traduzido. / The following dissertation proposes a translation to Brazilian Portuguese of a part of Persica, by the greek author Ctesias of Cnidus. From its fragments, the ones present in Diodorus of Sicily and Photius of Constantinople were chosen, works which together present an overview of the original, and also constitute two different forms of rewriting the very same material. A recap of the studies on Ctesias is also presented, emphasizing the relationship between the author and the transmitters of his work, a framework that is also present in the translated text.

Esta dissertação propõe uma tradução para o português de parte da obra Persica (História da Pérsia) do autor grego Ctésias de Cnido. Do corpo dos fragmentos foram escolhidos os presentes em Diodoro da Sicília e Fócio de Constatinopla, que, em conjunto, apresentam um panorama da obra original e, por outro lado, constituem duas formas diferentes de reescritura do original. Junto à tradução é apresentada uma recapitulação dos estudos sobre Ctésias, com ênfase na possibilidade de se encontrar o autor em meio aos resumos feitos de sua obra, foco que também está presente no texto traduzido. / The following dissertation proposes a translation to Brazilian Portuguese of a part of Persica, by the greek author Ctesias of Cnidus. From its fragments, the ones present in Diodorus of Sicily and Photius of Constantinople were chosen, works which together present an overview of the original, and also constitute two different forms of rewriting the very same material. A recap of the studies on Ctesias is also presented, emphasizing the relationship between the author and the transmitters of his work, a framework that is also present in the translated text.

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Cette thèse porte sur les influences de la condition géographique du plateau iranien sur la création du mythe d’Anāhitā et les croyances concernant l’eau chez les iraniens et nous essayons de démontrer pourquoi ses mythes et ses rites sont différents de ceux des autres peuples qui bénéficiaient de la présence de l’eau. La situation particulière de sa géographie et le manque naturel de l’eau font de l’Iran un pays chaud et sec. Il y a quatre mille ans, ce manque de pluie sur le plateau iranien a engendré plusieurs croyances religieuses et rituelles en Perse, nous remarquons ce fait dans Avesta et les autres œuvres de l’époque préislamique. Nous voyons clairement la trace de ces croyances dans les folklores contemporains. Les travaux de recherche sur la langue de cette époque sont nombreux par rapport à l’étude des mythes et leurs formations dans la pensée iranienne préislamique. Plusieurs éléments favorisent cette pensée. Notre tâche dans ce travail consiste à les classer pour pouvoir ressortir les structures élémentaires de ces croyances qui perdurent jusqu’à aujourd’hui et les traces sont présentes dans les folklores contemporains. Notre corpus est constitué de l’ensemble des textes de cette époque et en grande partie les textes religieux notamment Avesta qui reste presque intact jusqu’à aujourd’hui et continue à influencer malgré l’arrivé des autres cultures et religions, mais ce qui est intéressant c’est que la pensée iranienne préislamique a su apprivoiser ces cultures et les localiser et leurs donner une forme iranienne. / This thesis focuses on the influences of the geographical condition of the Iranian plateau on the creation of the myth of Anāhitā and the beliefs concerning water in Iran and we are trying to demonstrate why its myths and rituals are different from those of other peoples benefited from the presence of water. The particular situation of its geography and the natural lack of water make Iran a hot and dry country. Four thousand years ago, this lack of rain on the Iranian plateau generated several religious and ritual beliefs in Persia as we can notice in Avesta and other works of pre-Islamic era. We clearly see the trace of these beliefs in the contemporary folklores. Researches on the language of that time are numerous compared to the study of the myths and their formations in the pre-Islamic Iranian thought. Several factors support this thought. Our task in this work consists in classifying them to be able to arise the basic structures of these beliefs which continue until today and the traces are present in the contemporary folklores. Our corpus consists of the whole of the texts of that time and mainly the religious texts in particular Avesta which remains almost intact until today and continue to influence despite of the arrival of the other cultures and religions, but what is interesting it is that the pre-Islamic Iranian thought knew how to tame these cultures and to locate them and to give them an Iranian form.

This thesis has used public and private archives, as well as newly discovered private papers, to provide new interpretations and new analytical insights regarding the early history of a British investment in Persia. This has given rise to broad questions regarding the interaction of economic and political power within the British empire and the interaction of foreign economic forces with domestic political forces in Persia. Within those overarching themes, the role of intermediation, the Anglo-Russian rivalry over Persia, British naval developments, differing legal cultures and Persian political developments have been examined in detail. Investigating the extent of official British intervention in the venture's affairs and the effects of the Persian Constitutional Revolution, in particular, have advanced the current understanding of the company's early history. In-depth archival research has thus allowed this thesis to demonstrate the shortcomings of the existing literature and provide the most complete account of the Persian oil venture's early developments to date.

Made available in DSpace on 2016-08-03T12:20:13Z (GMT). No. of bitstreams: 1 Marcelo Moura da Silva.pdf: 375584 bytes, checksum: 1e429a9f002e4649fdc288a3673c4a95 (MD5) Previous issue date: 2004-02-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / regarding the post-exilic period under the dominion of Persia and, especially, of the religious problems focussing on the negligence of the priests in the fulfillment of their duties and of the social problems pointing to a significant movement of external and internal oppression. This study has sought to verify, in the first chapter, how the message of Malachi by means of its form and content expected to placate the internal dissatisfaction of the groups that inhabited the territory of Judah with a greater emphasis on those living around the temple in Jerusalem. In this chapter were considered the historical-literary discussions regarding date, authorship, readership, and form of presentation. Also an attempt was made to verify the system and structures of Persian oppression in the territory of Judah as well as the appearances of a reorganization of Judean society. The second chapter emphasized, more specifically, the exegetical treatment of the fourth oracle (2:17-3:5). In this oracle one can observe a synthesis of the central themes of the message of Malachi: divine judgement that would come due to religious negligence and that would demand commitment to practical justice in the life of the people. Starting with discussions about the limits, the structure, the literary genre, the living space, and the textual commentary, an attempt was made to verify how the prophet presented to the people and the priests what would the agents and the transforming actions that Yahweh would use for the restoration of justice and of a purified worship. The third chapter presents a recurring theme in the oracles of Malachi: justice. For this purpose an analysis was made of three pericopes that give specific treatment to the theme of justice (2:10-16; 2:17-3:5; and 3:13-21), of the influences of the Persian judicial system on the practice of everyday justice in Judah, and of the reality of oppression in the parentage system characteristic of the families (clans) that inhabited the territory of Judah. The study of Malachi points to a prophet that is politically and socially involved. The Messenger maintained the prophetic ideals and desired to revive among the people the values of the covenant and to strengthen confidence in the action of Yahweh to restore justice to everyday practice.(AU) / O livro de Malaquias apresenta oráculos que conservam informações relevantes do período pós exílico sob o domínio da Pérsia e, especialmente, os problemas religiosos focalizando a displicência dos sacerdotes no cumprimento de suas funções e os problemas sociais apontando para um amplo movimento de opressão externa e interna. Esta pesquisa buscou verificar, no primeiro capítulo, como a mensagem de Malaquias através de sua forma e conteúdos visava aplacar as insatisfações internas dos grupos que habitavam o território de Judá. Neste capítulo, foram abordadas as discussões histórico-literárias sobre data, autoria, destinatários, forma do anúncio. Ainda procurou-se realizar levantamentos históricos verificando o sistema e as estruturas de opressão dos persas no território de Judá e também as faces da reorganização da sociedade de Judá. O segundo capítulo enfatizou, mais propriamente, o trabalho exegético no quarto oráculo (2,17-3,5). Neste pode-se verificar uma síntese dos temas centrais da mensagem de Malaquias: O juízo divino que viria pela negligência religiosa e que exigia compromissos com a justiça prática na vida do povo. A partir das discussões exegéticas buscou-se verificar como o profeta apresentou ao povo e aos sacerdotes quais seriam os agentes e as ações transformadoras que Javé promoveria para restaurar a justiça e o culto purificado. O terceiro capítulo apresenta um tema recorrente nos oráculos do livro de Malaquias: a justiça. Para isso, foram analisadas três perícopes que tratam o tema da justiça enfocadamente, as influências do sistema judicial persa na prática da justiça cotidiana em Judá e a realidade de opressão nos sistema de parentesco entre as famílias (clãs) que habitavam o território de Judá - (2,10-16; 2,17-3,5 e 3,13-21). A pesquisa de Malaquias aponta para um profeta engajado política e socialmente. O Mensageiro manteve os ideais proféticos e desejou reacender os valores da aliança entre o povo e fortalecer a confiança na ação de Javé que restauraria a justiça na prática cotidiana.(AU)