the philosophical and mystical elements between the four elements and the architecture of the Safavid era pavilions

Document Type : Scientific Research

Authors

1 M.A in philosophy, Imam Khomeini International University, Qazvin, Iran

2 Associate Professor in philosophy, Imam Khomeini International University, Qazvin, Iran

10.30479/at.2025.19867.2014

Abstract

The purpose of writing this article is to investigate the philosophical and mystical relationship between the four elements and the architecture of the Safavid era pavilions. As a case study, more attention has been paid to Hasht Behesht mansion in Isfahan. This garden and the pavilion built in it, in fact, is not only representative of all pavilions of the Safavid era, but to some extent representative of all pavilions of Iranian and Iranian-Islamic architecture, and its selection as a representative of these buildings is due to its stability and health. It was the foundation of it.The authors believe that the architects of the Safavid era paid much more attention to mystical concepts in their designs, especially those concepts that were introduced to Muslim philosophers, such as Mulla Sadra, and in their philosophical opinions, their thoughts were more similar to the opinions of Empedocles. Because they, like the ancient Iranians, considered the world under the moon to be made of four elements.It is necessary to mention that the architects' natural understanding of the elements and the study of the climatic conditions of the region where they were engaged in architectural work have caused the position and function of the four elements to be different from one structure to another or from one palace to another. be For example, in palaces built in desert areas, the role of water as a source of life is more prominent than in palaces built in more watery areas. In general, the conclusion of this article is that, according to the architects of this era, all the elements are under the absolute existence and according to the hierarchy they have, they make up the world. Their difference with the thought of Empedocles and his opinions is that Empedocles considered all the elements in a row, while in the thought of Iranian architects and especially the Safavid era, according to the thoughts of philosophers. Muslims, especially Mulla Sadra, had in mind a hierarchy for these elements. Of course, in our opinion, they have not been able to show this hierarchical structure accurately in the structures. Rather, they have shown the hierarchy more about an element and the intensity and decrease of its degree of existence. It can also be claimed that they have been able to reveal the four journeys of the mystics to the audience in a single element, for example, in the way water circulates around and connects it to the inside of the hut.

Graphical Abstract

the philosophical and mystical elements between the four elements and the architecture of the Safavid era pavilions

Keywords

Main Subjects

References

آموزگار، ژاله (1385)، تاریخ اساطیری ایران، تهران، انتشارات سمت. https://www.iranketab.ir/book/38449-mythical-history-of-iran
بختورتاش، نصرت الله(1356)، گردونه خورشید یا گردونه مهر، تهران، نشرعطایی. https://www.sid.ir/paper/469792/fa
پوپ، آرتور، فیلیس، اکرمن (1387)، سیری در هنر ایران، ترجمه­ی سیروس پرهام، تهران، انتشارات علمی و فرهنگی. https://www.iranketab.ir/book/35848-a-survey-of-persian-art
تایلور، سی.سی (1390)، تاریخ فلسفه­ی راتلج، ترجمه­ی حسن مرتضوی، تهران، نشر چشمه. https://www.iranketab.ir/book/10537-routledge-history-of-philosophy
جوادی آملی، عبدالله، (1361 )، پیرامون وحی و رهبری، تهران، انتشارات الزهرا. https://www.iust.ac.ir/book_treasure.php?mod=viewbook&book_id=19624&slc_lang=fa&sid=25
سبزواری، هادی(1360)، شرح منظومه، به تحقیق مهدی محقق، تهران، موسسه مطالعات اسلامی مک گیل. https://www.iranketab.ir/book/51396-doroos-e-sharh-e-manzoomeh
شایگان، داریوش ( 1388)، بت­های ذهنی و خاطره ازلی، تهران، نشرامیرکبیر. https://www.iranketab.ir/book/86304-idols-of-the-mind-and-perennial-memory
صدرالدین شیرازی، محمد(1981)، الحکمه المتعالیه فی ا سفار الاربعه، بیروت، دارالحیاء التراث العربی. https://noorlib.ir/book/info/1856/%D8%A7%D9%84%D8%AD%DA%A9%D9%85%D8%A9-%D8%A7%D9%84%D9%85%D8%AA%D8%B9%D8%A7%D9%84%DB%8C%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%A3%D8%B3%D9%81%D8%A7%D8%B1-%D8%A7%D9%84%D8%B9%D9%82%D9%84%DB%8C%D8%A9-%D8%A7%D9%84%D8%A3%D8%B1%D8%A8%D8%B9%D8%A9
هینلز، جان راسل (1384)، شناخت اساطیر ایران، ترجمه­ی ژاله آموزگار و احمد تفضلی، تهران، نشر چشمه. https://www.iranketab.ir/book/15471-persian-mythology
یاحقی، محمدجعفر( 1375)، فرهنگ اســاطیر و اشارات داستانی در ادبیات فارسی، تهران، انتشارات سروش. http://library.blogzz.ir/Tag/pdf-%D9%81%D8%B1%D9%87%D9%86%DA%AF-%D8%A7%D8%B3%D8%A7%D8%B7%DB%8C%D8%B1-%D9%88-%D8%A7%D8%B4%D8%A7%D8%B1%D8%A7%D8%AA-%D8%AF%D8%A7%D8%B3%D8%AA%D8%A7%D9%86%DB%8C-%D8%AF%D8%B1-%D8%A7%D8%AF%D8%A8%DB%8C
ایراندوست، محمدحسین (1395)، بازنمود آراء امپدکلس در گفتار ملاصدرا، مطالعات فقهی و فلسفی، شماره 24، زمستان 1394. صص 51-33 https://sanad.iau.ir/journal/aqojap/Article/524287?jid=524287
بینا، محمد جواد، اعتضادی، لادن (1394)، بررسی کوشک هشت بهشت اصفهان از مقام نظر گاه، صفه، دوره 25، شماره 3، صص 35-64 https://soffeh.sbu.ac.ir/article_100260.html
صالحی، ابوذر (1393)، نظم مکان­ساز؛ طرح یک نظام معیار در آفرینش و نقد معمارى، در رواق نظر، ده مقاله در معمارى، تهران: فرهنگستان هنر صص 146-157 https://profs.aui.ac.ir/Masters/default/?action=Articles&masterID=bdb106a0560c4e46ccc488ef010af787&LaID=1&Presentation=journal
فرهادی، مرتضی (1379)، مازنجیل؛ نشانه شناسی و ردیابی فرهنگی (نگاهی مردم شناختی در گلیمینه­های کرگی)، کتاب ماه هنر، شماره 23و 24، صص 28-32. https://www.noormags.ir/view/fa/articlepage/267477/%D9%85%D8%A7%D8%B2%D9%86%D8%AC%DB%8C%D9%84-%D9%86%D8%B4%D8%A7%D9%86%D9%87-%D8%B4%D9%86%D8%A7%D8%B3%DB%8C-%D9%88-%D8%B1%D8%AF%DB%8C%D8%A7%D8%A8%DB%8C-%D9%81%D8%B1%D9%87%D9%86%DA%AF%DB%8C-%D9%86%DA%AF%D8%A7%D9%87%DB%8C-%D9%85%D8%B1%D8%AF%D9%85-%D8%B4%D9%86%D8%A7%D8%AE%D8%AA%DB%8C-%D8%AF%D8%B1-%DA%AF%D9%84%DB%8C%D9%85%DB%8C%D9%86%D9%87-%D9%87%D8%A7%DB%8C-%DA%A9%D9%88%D8%B1%DA%A9%DB%8C
متدین، حشمت­اله، متدین، رضا (1394)، معماری کوشک، کوشک­های نه قسمتی در باغ ایرانی، نشریه منظر، زمستان 1394، شماره 33، صص 39-32 https://www.manzar-sj.com/article_15314.html
نوایی، کامبیز (1377)، مسجد، تمثال انسان کامل، صفه، شماره 26، صص 67-54. https://soffeh.sbu.ac.ir/article_99815.html
هنرفر، لطف االله (1354)، باغ هزارجریب و کوه صفه (بهشت شاه عباس) ، هنر و مردم، ش 157، صص 73-94 https://ensani.ir/fa/article/69851/%D8%A8%D8%A7%D8%BA-%D9%87%D8%B2%D8%A7%D8%B1-%D8%AC%D8%B1%DB%8C%D8%A8-%D9%88-%DA%A9%D9%88%D9%87-%D8%B5%D9%81%D9%87-%D8%A8%D9%87%D8%B4%D8%AA-%D8%B4%D8%A7%D9%87-%D8%B9%D8%A8%D8%A7%D8%B3-
Ardalan, N., & Bakhtiar, L. (2001). The Sense of Unity. (H, Shahrokhtrans.) Esfahan: Khak Publication https://www.amazon.com/Sense-Unity-Tradition-Architecture-Publications/dp/0226025594
Guénon R. (1995). Symbolism of the Cross. (B Alikhani, Trans.). Tehran: Soroush Publication. 1. https://books.google.com/books/about/The_Symbolism_of_the_Cross.html?id=CQRWnf2JflQC
Journal of Architectural Thought
Volume 8, Issue 15 - Serial Number 15
Spring and Summer 2024
April 2024

Files

Share

How to cite

Statistics