||アーザル・カイヴァーン学派研究3 : ポスト・モンゴル期のイスラーム思想史に於けるアーザル・カイヴァーン学派
A Study on Āzar Kayvān School 3 : Āzar Kayvān School in the Historical Context of Islamic Thought
184 , 2016-03 , 東京大学東洋文化研究所
The first chapter, "Current Status and Issues of Āzar Kayvān School Study," comprises two sections. In the first of those, "Islamic Thought Study in the Post- Mongol Periods," I would like to establish that the Messiah thought, Mysticism, 12 Imām Shī’ī thought and Syncretism are four pillars in Islamic thought in this time. The remaining chapter, "Zoroastrian Study under the Islamic Rule," is devoted to Colophons of MSS newly discovered in Iran within those 15 years, since those colophons are credited with possessing the names of Zoroastrian Intellectual Priests in the 15-17 centuries. The second chapter, "Āzar Kayvān School in the Historical Context of Islamic Thought," shows that Āzar Kayvān School has an aspect of Islamic-philosophical thought, though the former studies focused only on their mystical aspects. The evidence for this rare aspect is Āzar Kayvān School’s four small articles written in New Persian: Khwīsh Tāb, Zar-e Dastafshār, Zāyande Rūd and Zūre-ye Bāstānī. The third chapter is an annotated Japanese translation of one of those four Persian small article, Khwīsh Tāb, Ch. 1-Ch. 19. The fourth chapter, "an analysis of Khwīsh Tāb, Ch. 1-Ch. 19," begins with an investigation into the writing situation of Khwīsh Tāb: supposedly the author named Mōbed Hūsh wrote this article between 1617/8-20s in Patnā as a manager of Āzar Kayvān’s Mausoleum (which was recently discovered at the suberb of Patnā) by the order of Āzar Kayvān’s son and successor of his order, KayKhusraw Esfandiyār. The last part of this article is a Japanese translation of Dabestān-e Mazāheb, the 9th chapter on the Nuqtavis. In so doing I would like to exploit that there is not so much relationship between Āzar Kayvān School and Nuqtavism.