بررسی طالع های نحس نجوم احکامی در اشعار انوری، نظامی و مسعود سعد سلمان (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
توجه گسترده پیشینیان به افلاک و حوادث فلکی موجب باور به تاثیر افلاک در زندگی انسان ها شد و این امر تا جایی پیش رفت که تمام شئونات زندگی، مانند سرنوشت انسان ها، پیروزی ها و شکست ها، خوشبختی و بدبختی، ترسالی و خشکسالی و.. را در بر گرفت و موجب پدید آمدن مباحث گسترده ای چون سعد و نحس نجوم و طالع بینی ها و اختیارات نجومی شد. این باور عمومی به ویژه پس از نیمه های سده پنجم هجری بسیار مورد توجه شاعران ایرانی قرار گرفت؛ به گونه ای که تفسیر بسیاری از ابیات شاعران بزرگ این دوران، بدون آگاهی کافی از دانش نجوم، باورها و احکام نجومی ناممکن است. در این پژوهش طالع های نحس را در اشعار انوری، نظامی و مسعود سعد که هر سه از حکیمان آگاه به نجوم بوده اند، بررسی کرده ایم. در نتیجه این پژوهش سیزده طالع نحس را از اشعار این شاعران استخراج کرده و با مراجعه به آثار معتبر و کهن نجومی، علت نحس خوانده شدن آن ها را توضیح داده ایم. برای سخن گفتن از طالع های نحس، نیاز بود طالع های سعد را نیز معرفی کنیم؛ اما به سبب گستردگی مطالب، در مقاله ای دیگر آن ها را بررسی کرده ایم.Investigating Ominous Horoscopes of Astrology in the Poetry of Anvari, Nezami, and Mas'ud Sa'd Salman
Past generations’ wide attention to the sky and constellations caused people to believe in the impact of constellations on their lives. The issue encompassed all life affairs such as destiny, victories and failures, fortunes and misfortunes, inundation, and drought. It also caused new concepts to rise, such as the good and bad omens, horoscopes, and astronomical authorization. This common belief aroused interest in Iranian poets, specifically after the second half of the fifth century of the Hijra (11th century AD). Therefore, it would be impossible to interpret the verses of those poets without having enough astronomical knowledge. In the present study, bad omens in the poetries of Anvari, Nezami, and Masud Sa'd Salman have been investigated, who were also astronomers. As a result, thirteen bad omens were extracted from the poems of these poets, and their goodness was explained based on reliable and ancient astronomical works. Considering good omens was also necessary to discuss bad omens. However, due to lack of space, another research will study those bad omens.1. IntroductionSince the distant past, due to the limited and limited knowledge of mankind and their lack of knowledge about the sky and celestial bodies, people considered the sky to be the place of divine and demonic forces that control the lives of the earthlings. Zarvani Iranians were subject to the religion of star calculus, which was based on the belief in astrology and the science of astronomical rules. The ancients' extensive attention to the heavens and celestial events and the belief in the influence of the heavens in human life went to the point where it included all aspects of life, such as the fate of humans, victories and defeats, happiness and misfortune, fear and drought, etc. The arrival of broad topics such as Saad and Nahs, astrology, astrology and astrological powers. This general belief, especially after the middle of the 5th century of Hijri, was very much noticed by Iranian poets; In such a way that the interpretation of many verses of the great poets of this era is impossible without sufficient knowledge of astronomy, beliefs and astronomical rulings. In this research, we have examined the horoscopes of Nahs in the poems of Anuri, Nizami and Masoud Saad, all three of whom were sages who knew about astrology.2. Research methodThis research has been done by descriptive-analytical and content analysis method. First, by studying the poems of Masoud Saad, Anwari, and Nizami Ganjavi, all three of whom were the greatest astrologer poets, verses, themes, and poetic images related to astronomy have been collected and categorized. Then the verses or images that considered the occurrence of astrological horoscope as auspicious or doing something at the time of the occurrence of an astronomical horoscope were considered as auspicious, analyzed, analyzed and described, and the manner and reason of each of those horoscopes being read as auspicious according to the rules and foundations of astronomical astrology are explained. given.3. DiscussionIn the definition of the sin, it is stated: "The sin complex is one of the two points of intersection of the carrier star and the inclined star of the moon, and it is called Jozhar Dem in Persian" (Mosfi, 1381: 304). Astrologers have considered sin as ugly and evil and its association with Mars as auspicious. For this reason, Nizami has called Mars Nahas's sin as blessed.Zakal will be reborn from the smoke of his enemyMay Mars become Masoud's fault Nizami, Khosrovoshirin, (2013: 27)Nizami says: Charcoal, which is worthless and ugly, when it burns the enemy, it becomes precious and fragrant for friends like Audi. And to prove his claim, he brings the simile of the second stanza and says: Mars, which is evil, becomes auspicious and blessed when it is placed in sin, which itself is ugly, ugly and evil. One of the ominous signs of sin is that it has been considered a cause of enmity and war in astrology. Horoscopes based on which they even lived or made friendship and enmity. For example, we can refer to the story of the fight between Mirza Algh Bey and his son, which was reported by Abdul Razzaq Samarqandi to the knowledge of Saadin and the Bahrain Assembly; "and day by day the causes of terror and obscurity joined hands until it reached the point where Mirza Algh Bey Lashkar He pulled and became the messenger of the boy's life. And the origin was the opposite, according to the rules of astrology, between the horoscope of the father and the son, there was an end of enmity. The father was placed in the horoscope of sin, which is the complex of sadness, and the son was raised in the horoscope, which is the complex of Saad, and both kings considered astrology to be good;...; Animosity between father and son was formed and the foundation of corruption became strong and it led to the fact that the son died in the middle of the father's enmity and the father became powerless to kill the son, and the blade of Keen watered the poison of unkindness, and the sword of punishment opened the bow of disaster. And with an army such as Gardon and Rig Hamon, he came to the coast of Jihun, and Mirza Abdul Latif advanced from the Balkh regions with an army such as Moor and Locust, and prevented the passage. The particle of the ethereal sky was arriving. For a while, this became a lot." (Abdul Razzaq Samarkandi, 1383: Volume 2: 671 and 672). Therefore, the horoscope is a sin, and Nizami has also commented on its being a sin in the following verse, saying that when the horoscope is not a sin, then do not hold back from humanity like a sin.Chu tower of the horoscope is called a sinnerWhy should it be sinful to go back?Nizami, Khosrovoshirin, (1383: 203)4. ResultAs a result of this research, it was found that Anuri, Nizami, and Masoud Saad have all paid attention to the astrology of the stars in the thematic development of their poems, but they have differences in expressing its examples despite the fact that they share many opinions. In this way, Anuri introduced the horoscope of Saturn, the horoscope of Bahram, the star in the wave, the star in the decline, the decline of the star, Jupiter in the spike, the horoscope of the zodiac, the horoscope of Scorpio, the arrow in the bow and the moon in the zodiac. Masoud Saad has called combustion horoscope, Mehr in Mizan, Mercury in Pisces, Saturn horoscope, Bahram horoscope, anti-God horoscope, Akhtar in Badal, Akhtar in Ughada and Scorpio horoscope as Nehs; Nizami called the horoscope of Mars in Asad, the moon in Zob, the star in Val, the horoscope of Zob, the Qur'an of Jupiter and Saturn, the horoscope of Scorpio and the arrow in the bow, and indirectly and impliedly, he also spoke about the horoscope of Saturn and Bahram. Among the other results of this research was that the way and states of horoscope reading according to the ancient astrologers were explained and it was explained that every star in the house of the ascendant and in the house of its descent experiences auspiciousness. Astronomers have also called the combustion a plague and considered it a bad luck. 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