مجله کاشان شناسی
سال هشتم شماره 1 (پیاپی 14، بهار و تابستان 1394)

Self-knowledge is considered as the essence and heart of Baba Afzal Kashani’s philosophy and the basis of his contemplations. Unlike his predecessors such as wise men, mystics and scholars who believed that self-knowledge is the only advice for practical conduct, Baba Afzal is of the opinion that seeking genuine theoretical knowledge is also dependent thereupon. He believes that all those who intend to acquire knowledge through their outer dimension will go astray; therefore, their knowledge will not be valid. He argues that soul and wisdom, which he deems to be the highest grade of the soul, are the source for distinguishing between existence and non-existence and he believes that knowledge means to discover oneself. On the other hand, discovering oneself, according to the existing balance and correspondence between the microcosm and the macrocosm, will lead to discover the universe. This progress from oneself toward the universe is subject to achieving or in fact understanding of uniqueness and unity among wisdom, wise and reasonable. Eventually, having formed a hermeneutic circle between this general and limited knowledge of oneself and that of the universe, one will return to oneself and understand that whatever he was seeking for exists in his soul. One might analogize the hermeneutic circle among knowledge of oneself and the universe and returning to oneself to a spiral route that the more one follow, the deeper knowledge will be acquired.

Hossein Ali Attar penned his autobiography in 1922 in Noushabad. He has shortly written about his descent, occupation, religious belief, and vicissitudes of life as one of the most important historical periods of Kashan. Hossein Ali has recalled some cataclysmic events of his time such as the widespread famine in Iran, the outbreak of cholera in Kashan, the devastating flood, and Mashalla Khan Khashi’s Riot in Noushabad. In the course of such events, Hossein Ali lost seventeen members of his family including his mother and wife. Hossein Ali has also written about the lives of Sufis especially Nematollahie sect in Bidgol, Noushabad, and Kashan during Naseri period. Although Hossein Ali Attar—despite being a teacher— does not have scientific and literary works, his autobiography documents significant and momentous events and is regarded as an accurate and reliable record of such issues.
This record is a part of a manuscript collection (no. 37, 161 P-168 P) which is maintained in Hazrat Abdul Azim Hassani Museum in Rey. In this paper, first, Hossein Ali’s life and the events of his time have been discussed according to his records and other sources, and then the main record has been corrected as the original document and has been provided for the readers. As understanding some words has been difficult or impossible for the writer, he has put the guessed word in a square bracket with a question mark in front of it and wherever the writer has not been able to guess the word at all, he has just used a question mark in a square bracket.

The purpose of this study is to review and describe the phonological system in dialect of Joshaqan-e-qali. This dialect is one of the dialects spoken in central areas of Iran which no independent research has been carried out into this dialect so far. The present study, which is the first systematic analysis on dialect of Joshaqan-e-qali, aims to analyze the phonological system of this dialect consisting of phonology, phonological processes, and syllable structure. The results of the study indicate that the phonological system in dialect of Joshaqan-e-qali is remarkably similar to standard Persian. Similar to Persian, this dialect includes 23 consonants and 11 vowels. Among suprasegmental units, this study focused on the pattern of stress which founded difference between this dialect and standard Persian in terms of stress.

With respect to several initial visits from Vigol and Haraskan historical district conducted by the author in 2006 and in accordance with abundant available data from historical and Islamic era and thanks to the importance of the district, a systematic investigation carried out into this district in autumn 2007 through a research planning. In this plan, a 120-acres area, consisting of two cities with two castles located at the center of which, was identified and thereafter named as western and eastern cities. Despite the fact that in several texts these cities are referred to as Vigol and Haraskan, the author argues that this historical district could reasonably be the remains of these two cities which has been formed from the Sasanian era and remained and survived until the Islamic era and accordingly abandoned at the beginning of Ilkhanate era. Accordingly, the first phase of discovery was made in the district in 2010 which led to obtaining important data affirming and highlighting the importance of this district and region of Kashan. A religious architectural monument from Sasanian era was the most importance achievement obtained as a result of the first phase of discovery in this district which will be introduced and concerned in this paper.

Shasusa historical building is located in farmlands of Mullahabib plain about two kilometers far from Kashan, adjacent to the old road to Aran and Bidgol, behind the rail lines of Kashan. The building has a four-vault structure with Colombo coverage as the vault and the corners of which are in the form of squinches. This building is covered by adobe and the ring of vaults are built of brick. Stucco and plaster of clay and straw(thatch) are two main materials that are used in the interior and exterior structure of the building respectively. The area is located at the center of a land surrounded by a mud and brick wall. “History of Kashan-e-Zarrabi” book is deemed to be the oldest document in which the name of this historical building is mentioned. But the reason that the name of this building has got abroad and is almost well- known by many people lies behind the fact that a poem composed by Sohrab Sepehri is called “Shasusa” which has been published in his poetry collection of “Debris of Sun”. Since no accurate research has been carried out on category of historical period and the use of this building so far, this study aims to discover an accurate answer about category of historical period and the use of this building through a desk and field research. According to these studies, it could be reasonably argued that Shasusa building had been a religious monument in past and it was paid attention by the inhabitants of Kashan as a shrine.

The Sultan Mir Ahmad quarter is a section of historical area of Kashan which includes unique features. Among these features, one might think of being situated adjacent to valuable elements of Seljuqi city and existence of valuable and magnificent houses therein which are deemed to be notable instances of Iran. Similar to other sections of historical area of Kashan, however, this quarter has undergone certain changes as a result of urban development and new constructions; including the constructions as a result of comprehensive and detailed plans, which do not express any tendency toward properly understand and perceive the historical area of Kashan due to the tradition of urban developing in few recent decades. Despite certain attempts made for partial conservation, the Sultan Mir Ahmad quarter had been subject to changes as a result of urban development during recent decades. Conservation of a historical urban area is highly dependent upon the understanding of which. Therefore, this paper aims to study and introduce the main features and more important elements of urban context of this quarter as well as reviewing and studying damages caused thereto. This study, which is more based on empirical research, concerns understanding important elements of the context and their role in the aforementioned area. In addition, the study has tended to draw comparison between the current situation of the context and the last original registered condition which is shown through aerial photographs. This comparison reveals the urban pattern and structural difference of the quarter in past and present time. Moreover, it will portray the secondary effects caused by these changes which has resulted in urban districts expansion and contraction as well as visual disturbance.

Toq came to Iran from Central Asia as a branch of science and was then used in military establishment and religious communities, especially the rituals in Moharram. Toq structure and content changed in the Safavid period because of cultural conditions and it became distinct from its non-Iranian versions. In this period, Toq has been depicted as a plant surrounded with two or more dragons. Apart from this issue, since late 11th century a thin blade of steel with a design of floral motifs and a delicate lattice work has been replaced with the former thick brass one. Several decades later, lattice-work inscriptions decorated with delicate arabesque designs replaced the latter one. Making Iranian Toq continued until the early Qajar period but was then completely forgotten. Several reasons suggest that Iranian Toq is in fact a symbol of is a vegetable (plant) element aside which a serpent or dragon has laid. This element is also seen in mythologies and symbolisms are probably the origin of Iranian art and Toq. This is corroborated as serpent-tree image is seen in the symbolism of the ancient culture of China, West Asia, and Iran. Despite the positive/negative dual view to the serpent motif, this serpent can be recognized as the guardian of the tree of life.