Examining the function of Ardavirafnameh in rebuilding the legitimacy of the Sassanid state based on Quentin Skinner`s hermeneutic approach

Introduction

The heart of any state or government's stability is its legitimacy, which confirms the validity of governmental decrees and ensures the continuity of governance. The Sassanid era is one historical period where the very foundations of the state's authority and political ideology were called into question in Iran. Challenges to the religious values, which were the mainstay of the government's legitimacy, led to both social and political upheaval. This was particularly evident following the emergence of new religions and rituals, which posed a threat and underscored the urgent need for the restoration of legitimacy. In response to this crisis, the ideological apparatus of the Sassanid state employed various strategies. Among these, the 'Ardavirafnameh' stands out as a cultural mechanism that articulated the principles, values, and ideals embodying the political ideology meant to reaffirm the state's legitimacy and ensure the survival of Sassanid rule. The research posits, through the application of Skinner's intentionalism hermeneutic framework, that the 'Ardavirafnameh' was written under specific conditions, within a particular context and intellectual milieu, with a definitive purpose. The hypothesis suggests that the text was crafted as an ideological instrument aimed at addressing the legitimacy crisis faced by the Sassanid government. The primary objective of the author in composing this text appears to have been to influence the political culture of the time, thereby reconstructing the foundational legitimacy of the Sassanid state.

Methodology

The research employs Quentin Skinner's internationalist interpretive methodology to delve into the underlying messages of the text. Skinner's approach underscores the importance of understanding the text's examination in conjunction with the author's intentions and the objective and intellectual circumstances under which it was produced. In the initial phase of applying Skinner's method, efforts are made to grasp the political issues and debates of the Ardaviraf era, as well as the responses and solutions that were proposed at the time. By reconstructing the socio-political climate and the intellectual milieu in which the 'Ardavirafnameh' was composed, we can illuminate the challenges that confronted the Zoroastrian Monads, under Ardaviraf leadership, allowing for a more accurate comprehension of how these issues influenced the author's thinking. Following this, the analysis aims to discern the unique language, meanings, concepts, and prevailing propositions employed in the 'Ardavirafnameh.' This step involves examining the traditions, norms, principles, and conventional rules that shaped the political arguments and discourse of the time. Suchan exploration is crucial for understanding the societal context of the period and the author's intent behind creating the text.

Discussion

The Sassanid government, during its four-century rule (224 to 651 AD), sought to establish legitimacy through various means to maintain public support. Their legitimacy was built on tradition by associating themselves with Parthian and Achaemenid kings. Additionally, the charismatic personality of the kings and the support of the people formed the basis of their authority. However, the most significant foundation of Sassanid legitimacy was Zoroastrianism. The king derived power from God, and Zoroastrian decrees became the official law of the state, shaping Iranian culture, politics, and ideological legitimacy. The authority of Sassanid clerics, the Mobdans, unified society around religion, unprecedented in pre-Islamic Iran. However, the collision of Zoroastrianism with other religions led to the emergence of religious heresies. Mani's religion, a blend of beliefs, aimed to end conflicts and class divides, subtly guiding followers to oppose the government. Similarly, Mazdak Bamadan's reinterpretation of the Avesta protested Sassanid laws and structures, advocating for equality and sparking socialist changes that led to the collapse of the state system and upheaval in the country. Mani's religion marked the first instance of sedition and religious heresy arising from conflicting beliefs. His teachings combined popular beliefs and religions of the time, aiming to end wars and social injustices by uniting different religions. He offered followers a path of peace and mystical isolation in response to nobles and pious individuals. Mani's religious doctrines concealed a political agenda, subtly guiding people's beliefs towards opposition to the government. Mazdak Bamadan, a prominent cleric of the Qobad era, initiated a social uprising by reinterpreting the Avesta in protest against Sassanian structures and laws. His movement sought to rectify the deviations caused by religious leaders, representing a protest against the Sassanid social and political system. Emphasizing the equality of all individuals, his teachings garnered numerous followers and led to revolutionary socialist changes in Iran. Those advocating fundamental societal changes pushed to extremes, resulting in the collapse of the state system and pushing the country to the brink of ruin.
      In this way, the emergence of new religions led to people`s suspicion towards the country`s official religion and the threat of political power, which ultimately led to severe repression and the brutal killing of Mani and Mazdak and their followers. However, these religions did not disappear and even after the fall of the Sassanids, they also opposed the muslim religion in the form of social movements. The Sassanid era, which was the era of prosperity and influx of religious opinions and new thoughts, forsed the Zoroastrain rulers and priests as agents of the religious institution to take a stand and react against these new religions and religious opponents, and writing the Ardavirafnameh book as an ideological tool of confrontation. It is with these religions that he trais to define the framework of condition of political conflict and draw the legitimacy clamis of those in power according to the type of political regime and power structures based on cultural contexts.

Conclusion

Based on the explanation provided in this research, the Ardaviraf era's timeframe, transformations, and historical developments underscore the restoration of political legitimacy as the central concern of Zoroastrianism. The text Ardavirafnameh, portraying heaven and hell, serves as an exposition of Mobdans' thoughts led by Ardaviraf, aiming to influence the political culture of society. It is evident that the societal transformation is linked to changes in the ruling political culture, emphasizing the text's role in shaping this culture and sustaining the state's political legitimacy. Despite being a religious text, Ardavirafnameh reflects the ideology of the Sasanian government and Zoroastrian priests. The Mobdans, as the primary decision-makers and influencers in vital cultural aspects, established the idea that the perpetuation of the royal line depends on their resourcefulness and persistence, taking advantage of the kings' weaknesses for their own benefit. As the most influential class in Sassanid society, the Mobdans sought strategies for integrating and legitimizing political values, norms, and structures with a focus on the campaign. Consequently, this text, as a strategic choice by the political elite, underscores religious ideology's aspects, aiming to foster a sense of political unity, common values, norms, and shared political goals among society members. It serves to capture the minds of individuals and emphasizes the importance of religious and moral beliefs in accepting and obeying the king, religious values, and governmental requirements. Recognizing that political legitimacy hinges on societal beliefs and perceptions, religious leaders aim to leverage Ardavirafnameh as a political instrument to cultivate legitimacy among the people. Therefore, the document's purpose was to return to religious foundations, signifying a return to the basis of Sasanian state legitimacy.