Aryan Jamshid and Sami Soleyman
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Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369
Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369, Fravardin & l FEZAN A IN S I D E T HJ S I S S U E Federation of Zoroastrian • Summer 2000, Tabestal1 1369 YZ • Associations of North America http://www.fezana.org PRESIDENT: Framroze K. Patel 3 Editorial - Pallan R. Ichaporia 9 South Circle, Woodbridge, NJ 07095 (732) 634-8585, (732) 636-5957 (F) 4 From the President - Framroze K. Patel president@ fezana. org 5 FEZANA Update 6 On the North American Scene FEZ ANA 10 Coming Events (World Congress 2000) Jr ([]) UJIR<J~ AIL '14 Interfaith PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF '15 Around the World NORTH AMERICA 20 A Millennium Gift - Four New Agiaries in Mumbai CHAIRPERSON: Khorshed Jungalwala Rohinton M. Rivetna 53 Firecut Lane, Sudbury, MA 01776 Cover Story: (978) 443-6858, (978) 440-8370 (F) 22 kayj@ ziplink.net Honoring our Past: History of Iran, from Legendary Times EDITOR-IN-CHIEF: Roshan Rivetna 5750 S. Jackson St. Hinsdale, IL 60521 through the Sasanian Empire (630) 325-5383, (630) 734-1579 (F) Guest Editor Pallan R. Ichaporia ri vetna@ lucent. com 23 A Place in World History MILESTONES/ ANNOUNCEMENTS Roshan Rivetna with Pallan R. Ichaporia Mahrukh Motafram 33 Legendary History of the Peshdadians - Pallan R. Ichaporia 2390 Chanticleer, Brookfield, WI 53045 (414) 821-5296, [email protected] 35 Jamshid, History or Myth? - Pen1in J. Mist1y EDITORS 37 The Kayanian Dynasty - Pallan R. Ichaporia Adel Engineer, Dolly Malva, Jamshed Udvadia 40 The Persian Empire of the Achaemenians Pallan R. Ichaporia YOUTHFULLY SPEAKING: Nenshad Bardoliwalla 47 The Parthian Empire - Rashna P. -
To:$M.R$Ahmad$Shahid$ Special$Rapporteur$On$The
To:$M.r$Ahmad$Shahid$ Special$Rapporteur$on$the$human$rights$situation$in$Iran$ $ Dear%Sir,% % such%as%equal%rights%to%education%for%everyone,%preventing%the%dismissal%and%forced%retirements%of% dissident%university%professors,%right%of%research%without%limitations%in%universities%and%to%sum%up% expansion%of%academic%liberties.%Student%activists%have%also%been%pursuing%basic%rights%of%the%people% such%as%freedom%of%speech,%press,%and%rallies,%free%formation%and%function%of%parties,%syndicates,%civil% associations%and%also%regard%of%democratic%principles%in%the%political%structure%for%many%years.% % But%unfortunately%the%regime%has%rarely%been%friendly%towards%students.%They%have%always%tried%to%force% from%education,%banishments%to%universities%in%remote%cities,%arrests,%prosecutions%and%heavy%sentences% of%lashing,%prison%and%even%incarceration%in%banishment,%all%for%peaceful%and%lawful%pursuit%of%the% previously%mentioned%demands.%Demands%which%according%to%the%human%rights%charter%are%considered% the%most%basic%rights%of%every%human%being%and%Islamic%Republic%of%Iran%as%a%subscriber%is%bound%to% uphold.% % The%government%also%attempts%to%shut%down%any%student%associations%which%are%active%in%peaceful%and% lawful%criticism,%and%their%members%are%subjected%to%all%sorts%of%pressures%and%restrictions%to%stop%them.% Islamic%Associations%for%example%which%have%over%60%years%of%history%almost%twice%as%of%the%Islamic% republic%regimeE%and%in%recent%years%have%been%the%only%official%criticizing%student%associations%in% universities,%despite%their%massive%number%of%student%members,%have%been%shut%down%by%the% -
Shelley Meagher – Politics and Persian Mythology in Irish Poetry
Shelley Meagher Politics and Persian Mythology in Irish Poetry IN 1809 LORD BYRON was prevented by the Napoleonic wars from taking the European Grand Tour. He instead sailed south, through the straits of Gibraltar and across the Mediterranean, to tour Greece and Turkey. On his return he published the first two Cantos of Childe Harold’s Pilgrimage (1812), a poem whose hero follows in Byron’s wake eastwards. Gratified by the acclaim Childe Harold received, Byron next published two action poems set in Turkey, The Giaour (1813) and The Bride of Abydos (1813). These fluent ‘Turkish Tales’, as he called them, sold very well and whetted the public’s appetite. On the day Byron’s next Turkish tale, The Corsair, came out in 1814, it sold 10,000 copies. There was one problem. For two and a half years Byron’s friend, Thomas Moore, had been composing a poem set in the Persianate cultures of Mughal India and Persia (as Europeans then termed Iran). Moore was alert to differences between Turkish and Persian culture. But to the general public, both cultures were simply eastern. When sales of Byron’s Turkish poems rocketed, Moore fretted that Byron had stolen his opportunity. Byron tried to allay Moore’s fears. ‘Stick to the East!’ he wrote to Moore in May 1813. ‘The little I have done . is only a “voice in the wilderness” for you; and, if it has had any success, that will only prove that the public is orientalising, and pave the way for you.’1 When, six months later, Byron proceeded to pave Moore’s way further with The Corsair, he knew very well that Moore would be alarmed. -
Lions and Roses: an Interpretive History of Israeli-Iranian Relations" (2007)
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-13-2007 Lions and Roses: An Interpretive History of Israeli- Iranian Relations Marsha B. Cohen Florida International University, [email protected] DOI: 10.25148/etd.FI08081510 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the International Relations Commons Recommended Citation Cohen, Marsha B., "Lions and Roses: An Interpretive History of Israeli-Iranian Relations" (2007). FIU Electronic Theses and Dissertations. 5. https://digitalcommons.fiu.edu/etd/5 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida LIONS AND ROSES: AN INTERPRETIVE HISTORY OF ISRAELI-IRANIAN RELATIONS A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in INTERNATIONAL RELATIONS by Marsha B. Cohen 2007 To: Interim Dean Mark Szuchman College of Arts and Sciences This dissertation, written by Marsha B. Cohen, and entitled Lions and Roses: An Interpretive History of Israeli-Iranian Relations, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this dissertation and recommend that it be approved. _______________________________________ -
Hafiz (Ḥāfiẓ) (D. Ca. 792/1390)
Hafiz (Ḥāfiẓ) (d. ca. 792/1390) “Every great work of poetry tends to make impossible the production of equally great works of the same kind” (T. S. Eliot) Hafiz was both a great lyric poet, a writer of ghazals (ghazal-sarā), and a man of great spirituality. Hafiz was born in Shiraz some time between 710/1310 and 720/1320, and died ca. 792/1390, so his life spans the 8th/14th century. He wrote a Dīwān of some 500 extraordinary poems over a period of 50 years, some of which were considered by the great Jami as “downright miraculous”. He has been called “the Tongue of the Unseen” (lisān al-ghayb) and “the Interpreter of Secrets” (tarjumān al-asrār). To be educated, in the eyes of a Persian or an Afghan, even today, is to have a copy of Hafiz’s poems on the shelf (and know many of them by heart). As Peter Avery, one of Hafiz’s modern translators (who by his own admission studied Persian in order to be able to read the poems in the original), recalls a visit to Iran: “I asked a slightly, if at all, literate youth whence he came. When he replied ‘Shiraz’, I immediately recited the famous verse “If that Shirazi Turk were to get hold of my heart…”, whereupon he proceeded to recite the rest of the poem. Literate or not, he knew his Hafiz. Imagine giving a London cab driver the first line of a Shakespeare sonnet. It is unlikely that he would reply with the rest of the poem.”1 In other words, Hafiz today in Iran is a living entity, and his poems are often used for bibliomancy, taking an omen (fāl) from the verses where the book falls open, like the Quran or I Ching. -
Configuring the Roots of Zahak Myth According to the Elamites' Cylinder
Vol.14/ No.56/ Feb 2018 Received 2017/07/07 Accepted 2017/12/16 Persian translation of this paper entitled: بن مایه های کهن اسطوره ضحاک در ایران براساس نقوش روی مهر دوره عیﻻمی)هزاره سوم قبل از میﻻد( is also published in this issue of journal. Configuring the Roots of Zahak Myth according to the Elamites’ Cylinder Seals (3rd Millennium B.C.) Bita Mesbah* Abstract What is different about Iranian art is the use of hybrid motifs which is a characteristic of the Iranian art. The hybrid forms show the impact of the mythological beliefs. These beliefs also have changed a lot so it is hard to recognize the exact meaning of these motifs. Shahnama is the source of great myths in Iran and is the main source for tracing myths between the Islamic periods and the mythological beliefs before Islam. This research is based on studying the snake-man which is known as Zahak in Shahnama. The research focuses on three cylinder seals (the impressions found) which show the snake-man. These cylinder seals were found in Susa, Tepe Yahya and Tepe Shahdad. All three date back to the third millennium B.C. The snake- man which has two snake or dragons on the shoulders was well-known in Iran and Mesopotamia. The god of the dead is basically showed by this motif in Mesopotamia. Especially, Ningišzida is a Mesopotamian deity of the underworld. His name in Sumerian is translated as “the lord of the good tree”. The city of Lagash had a temple dedicated to Ningišzida, and Gudea, patesi of Lagash in the 21st century BC, was one of his devotees. -
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Volume 2 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2015 CULTURAL STUDIES ISSN 2356-5926 Analysis of Sport Symbols and Signs in Ancient Legends: From National Myths to Global Myths Azadeh Mehrpouyan Young Researchers and Elite Club, Central Tehran Branch, Islamic Azad University, Tehran, Iran [email protected] Milad Karamoozian Department of Sport Management, Science and Research Branch, Islamic Azad University, Tehran, Iran Masha Allah Merzahosseiny Department of Sport Management, Department of Sport Management, Faculty of Physical Education and Sport Sciences, Shahid Bahonar University of Kerman, Kerman, Iran Abstract Sport symbols and tools are investigated through a comparison of myths from two different cultures in two remote regions in the world. This descriptive-analytical study aims to examine some symbols and signs of Ancient Greek-Roman-Persian mythology in sport games and tools. This study attempts to identify shared themes, characteristics and the relationships between different myths to trace the development of cultures. This research proposes common origins for the myths from Ancient Persian and European cultures, and to support psychology theory and Semiotic history. The paper reports the similarities between Ancient Persian and old European mythologies to argue that those mythologies have a common source in spite of its different geographical regions. Mixing these sport symbols with myths indicates legends achieve to the power of signs. This mixing and fusion concept in sports competitions may represent in athletes to achieve myths’ worth. Also, the results show that sport symbols and signs as well as hero myths follow the same underlying pattern and emerged as national symbols and myths but remain as global ones even in contemporary era. -
The Impact of the Modernity Discourse on Persian Fiction
The Impact of the Modernity Discourse on Persian Fiction Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Comparative Studies in the Graduate School of The Ohio State University By Saeed Honarmand, M.A. Graduate Program in Comparative Studies The Ohio State University 2011 Dissertation Committee: Richard Davis, Advisor Margaret Mills Philip Armstrong Copyright by Saeed Honarmand 2011 Abstract Modern Persian literature has created a number of remarkable works that have had great influence on most middle class people in Iran. Further, it has had representation of individuals in a political context. Coming out of a political and discursive break in the late nineteenth century, modern literature began to adopt European genres, styles and techniques. Avoiding the traditional discourses, then, became one of the primary characteristics of modern Persian literature; as such, it became closely tied to political ideologies. Remarking itself by the political agendas, modern literature in Iran hence became less an artistic source of expression and more as an interpretation of political situations. Moreover, engaging with the political discourse caused the literature to disconnect itself from old discourses, namely Islamism and nationalism, and from people with dissimilar beliefs. Disconnectedness was already part of Iranian culture, politics, discourses and, therefore, literature. However, instead of helping society to create a meta-narrative that would embrace all discourses within one national image, modern literature produced more gaps. Historically, there had been three literary movements before the modernization process began in the late nineteenth century. Each of these movements had its own separate discourse and historiography, failing altogether to provide people ii with one single image of a nation. -
Zurvainism and Post Islamic Persian Literature: with Ferdusi As a Case Study
COPYRIGHT AND USE OF THIS THESIS This thesis must be used in accordance with the provisions of the Copyright Act 1968. Reproduction of material protected by copyright may be an infringement of copyright and copyright owners may be entitled to take legal action against persons who infringe their copyright. Section 51 (2) of the Copyright Act permits an authorized officer of a university library or archives to provide a copy (by communication or otherwise) of an unpublished thesis kept in the library or archives, to a person who satisfies the authorized officer that he or she requires the reproduction for the purposes of research or study. The Copyright Act grants the creator of a work a number of moral rights, specifically the right of attribution, the right against false attribution and the right of integrity. You may infringe the author’s moral rights if you: - fail to acknowledge the author of this thesis if you quote sections from the work - attribute this thesis to another author - subject this thesis to derogatory treatment which may prejudice the author’s reputation For further information contact the University’s Director of Copyright Services sydney.edu.au/copyright ZURVANISM AND ITS INFLUENCE ON ‘POST-ISLAMIC’ PERSIAN LITERATURE with FERDOWSI AS A CASE STUDY By Parisa Pourhosseini Submitted to the Faculty of Arts, University of Sydney, for the Degree of Masters of Arts by Thesis Submitted March 2014 1 Introduction …………………………………………………………… 1 1 Zurvanism: Concepts and Development Mesopotamian Legacy of Zurvanism Avesta and Zurvan …………………………………………………….. 9 The Historical Background of Zurvanism ……………………………..10 Narratives of the Zurvan Myth Imperfect Origin of the Creation …………………………………….. -
Hillenbrand 2018 Iran Radpis
Carole Hillenbrand, Professorial Fellow, School of Medieval History, University of St Andrews, St Andrews, UK Robert Hillenbrand, Professorial Fellow, School of Art History, University of St Andrews, St Andrews, UK ABSTRACT This article presents the first full English translation of the Arabic text of that portion of Rashid al-Din’s Jami‘ al-Tawarikh (“World History”) which deals with five of the earliest Pishdadian or mythical kings of Iran. This text has a particular importance in that it dates from the lifetime of the author. Its content is distinctively different from that of the much longer and better-known narrative of Firdausi that deals with these monarchs. It is thus a reminder of the co-existence of several versions of this material. Alongside a brief commentary on the text itself, the article considers the role and content of the four paintings that accompany it, focusing on how they interpret the accompanying text, their storytelling techniques, their evocation of the Ilkhanate court and how far they presage future developments in Iranian painting. ANCIENT IRANIAN KINGS IN THE WORLD HISTORY OF RASHID AL-DIN Carole and Robert Hillenbrand Four of the most celebrated ancient kings of Iran make a perfunctory and somewhat unexpected appearance in the pictorial cycle of the Edinburgh fragment of the Jami‘ al- Tawarikh or World History of Rashid al-Din (d.1318), produced in Tabriz, the Mongol 1 capital of Iran, in the lifetime of the author.i The relevant text, with its accompanying images, comes almost at the beginning of the manuscript in its present truncated form – for the volume lacks both a frontispiece and the appropriate introductory matter. -
Az and Niyaz, Two Powerful and Haughty Demons in Persian Mythology and Epics
MEHREGAN - DEMONOLOGY 11 Az and Niyaz, Two Powerful and Haughty Demons in Persian Mythology and Epics Jalil Doostkhah Former Professor in Literature at the University ofISfahan, Former Assistant Editor ofEncyclopaedia Iranica at CoLumbia University Amongst all the figures of counter-creator agents in Persian mythology and epics, Az (lit. avarice) and Niyaz (lit. want), as described in the young Avestan, Middle Persian and Manichaean texts, and in Ferdowsi's Shahnameh, are the most powerful and destructive demons. The names ofthese demons are mentioned in the Zoroastrian, Zurvanite and Manichaean sources and in most cases have been indicated as a pair of supernatural beings that are closely connected to each other. In its mythological and religious aspects, Az always represents gluttony and insatiability, as opposed to XVarsandih (lit. contentment) and acts together with Niyaz. The Avestan Azi- is not mentioned in the Gathas; but in the young Avestan texts it is indicated several times and is the opponent to Atar (NPers. A8ar, lit. fire; the name of the Fire God, son of Ahura Mazda)1 and Xva,.enah (lit. Glory).2 In the Middle Persian texts, Az, both as a demon and an immoral subject in the life of the human being, is against natural and legitimate functions and the most serious menace to Tuxiagih (lit. pious striving) in the service of Ahura Mazda.3 One can find several distinctive descriptions of the demonic character and evil actions of Az in these texts. For example in the Bundahiin we read: "Az is that demon who swallows [every]thing and, when he does not find any thing to satiate his want (Niyaz), eats from his own body. -
•Warner, R. (2010). World Mythological Dictionary. •White, L.M
41 Ali Nikoei •Warner, R. (2010). World mythological dictionary. •White, L.M. (1990). Building God’s House in the Translated by Ismaeilipour, A. Tehran. Ostoure Roman World: Architectural Adaptation among publication. pagans, Jews, and Christians, Baltimore and •Widen G. G. (1998). Persian religions. Translated London: The Johns Hopkins University Press. by: Farhang, M. Tehran: Agahan Ayande publication. COPYRIGHTS Copyright for this article is retained by the author (s), with publication rights granted to the journal of art & civilization of the orient. This is an open-access article distributed under the terms and conditions of the Creative Commons Attribution License (https://creativecommons.org/licenses/by/4.0/). HOW TO CITE THIS ARTICLE Nikoei, A. (2018). Comparative studying of Iranian and Armenian Myths focused on Mitra journal of art & civilization of the orient, 6 (19):32-41. DOI: 10.22034/JACO.2018.63583 URL:http://www.jaco-sj.com/article_63583.html 40 quarterly, No.19 | Spring 2018 of “the Waters”, and hence associated with fertility, purity, publication. healing and wisdom. Benedictions of Mehr and Anahita •Hinnells, J. (1996). Studying Persian mythology. are so interconnected in Iran that they may not easily be Vol. 6. Translated by Amouzegar, Zh. & Tafzili, A. distinguished and has been evolved in Zoroastrian and Tehran: Cheshmeh publication. Islamic cultures. For more information, see Javadi, 2013; •Ishkol-Kerovpian K. (1973) Mythologie der 43-50; Javadi, 2008; 23-30; and Javadi, 2007; 12-22. Vorchristlichen Armenier «Wortebuch der 3. Interview with Javadi, 2017; www.nazar.ac.ir Mythologie». Bd.IV,Stuttgart. 4. See Tabrizi, 2005; “Yald” entry. •Javadi, Sh. (2007).