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An Evaluation of the Historical Importance of Fertility and Its
Review Article An Evaluation of the Historical Importance of Fertility and Its Reflection in Ancient Mythology Zohreh Behjati-Ardakani 1,2,4, Mohammad Mehdi Akhondi 1,2, Homa Mahmoodzadeh 2, Seyed Hasan Hosseini 3,4 1- Reproductive Biotechnology Research Center, Avicenna Research Institute, ACECR, Tehran, Iran 2- Avicenna Infertility Clinic, Avicenna Research Institute, ACECR, Tehran, Iran 3- Department of Sociology, University of Tehran, Tehran, Iran 4- Department of Sociology, Aras International Campus, University of Tehran, Tehran, Iran Abstract Myths are reflective of human concerns and needs during ancient times. By review- * Corresponding Author: ing them, it turns out that many human problems today, have a historical back- Mohammad Mehdi ground. Among the main themes of ancient mythologies, fertility and reproduction Akhondi, Reproductive have various representations in ancient civilizations. The purpose of this paper was Biotechnology Research Center, Avicenna to review myths and common symbols of fertility and reproduction in ancient civili- Research Institute, zations and evaluate the reasons of their continuous importance in different cultures. ACECR, Tehran, Iran, The data in this review study was obtained by scrutinizing the related literature. The P.O. Box: 19615-1177 gathered data indicated the multiplicity and variety of fertility symbols in ancient E-mail: myths. Most ancient fertility symbols were inspired by the nature and some of them [email protected] like earth and water were common in mythology of different civilizations. Therefore, Received: Apr. 11, 2015 the symbols consolidate the concept of conformity between human reproductive Accepted: Jul. 12, 2015 concerns and the nature’s necessities. Keywords: Ceremonial behavior, Culture, Fertility, Humans, Infertility, Mythology. -
For a Falcon
New Larousse Encyclopedia of Mythology Introduction by Robert Graves CRESCENT BOOKS NEW YORK New Larousse Encyclopedia of Mythology Translated by Richard Aldington and Delano Ames and revised by a panel of editorial advisers from the Larousse Mvthologie Generate edited by Felix Guirand and first published in France by Auge, Gillon, Hollier-Larousse, Moreau et Cie, the Librairie Larousse, Paris This 1987 edition published by Crescent Books, distributed by: Crown Publishers, Inc., 225 Park Avenue South New York, New York 10003 Copyright 1959 The Hamlyn Publishing Group Limited New edition 1968 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the permission of The Hamlyn Publishing Group Limited. ISBN 0-517-00404-6 Printed in Yugoslavia Scan begun 20 November 2001 Ended (at this point Goddess knows when) LaRousse Encyclopedia of Mythology Introduction by Robert Graves Perseus and Medusa With Athene's assistance, the hero has just slain the Gorgon Medusa with a bronze harpe, or curved sword given him by Hermes and now, seated on the back of Pegasus who has just sprung from her bleeding neck and holding her decapitated head in his right hand, he turns watch her two sisters who are persuing him in fury. Beneath him kneels the headless body of the Gorgon with her arms and golden wings outstretched. From her neck emerges Chrysor, father of the monster Geryon. Perseus later presented the Gorgon's head to Athene who placed it on Her shield. -
An Unusual Large Circular Compartmented 'Stamp Seal'
S. Kuehn Institute of Religious Study, Vienna, Austria An Unusual Large Circular Compartmented “Stamp Seal” of the Goddess with Animals: Some Thoughts on the Religious Symbol System of the Central Asian Bronze Age Culture of Bactria-Margiana n insight into the religious symbol sys- tem of the Oxus Civilisation,1 a proto- Aurban sedentary cultural entity in the region of Bactria-Margiana in southern Cen- tral Asia (ca. 2300–1500/1400 BC),2 is afford- ed by a large circular compartmented “stamp seal” (fig. 1).3 A portable high-value artefact fashioned out of the splendid medium of sil- ver, a precious material that itself has sym- bolic power, it must have been produced for a special purpose.4 The “seal” features a power- Fig. 1. Large compartmented stamp seal featuring a standing fully balanced and symmetrical composition of goddess as the upper part of the vertical axis with quadruped a standing female figure rendered with anthro- dragons in lieu of wings and between addorsed lions, resting pomorphic features and wings together with on intertwined serpents from the tips of which spring small 5 caprids; the loop handle fashioned in the form of a seated real-world animals and hybrid creatures. Situ- female figure with knees tucked up and heels raised. ated in the region around the upper Oxus River Silv er. Diameter 8 cm. Putative origin: Northern Afghanistan, (Amu Darya) comprising parts of present-day Bactria. Germany, private collection. Photo by the author. 1 A term introduced by Henri-Paul Francfort (1984). 2 The material culture of the Oxus Civilisation, Outer Iran in the words of Pierre Amiet, has been studied by a number of archae- ologists from the former Soviet Union, foremost among whom was Viktor Ivanovič Sarianidi. -
Or the “Trouvaille De La Statuette D'or,” to Be
Iconography of Deities and Demons: Electronic Pre-Publication 1/4 Last Revision: 20 July 2009 God on a serpent throne Untash–Napirisha, ca. 1340–1300), found on the Acropole mound at Susa, specifically I. Introduction. Elamite god. There mentions three deities whom modern schol- are many difficulties in identifying specific ars have identified as the “titular triad of the Elamite gods in the visual record. Reasons (Middle Elamite) empire”: Napirisha, the for these problems include a limited icono- god of the Elamite highlands, Kiririsha, the graphic repertoire (HARPER et al. 1992: 107, great goddess, and Inshushinak (HARPER et 130); the predominance of documentation al. 1992: 132–134, whence the quote; POTTS coming from only one area, Susiana; and 1999: 218; note also HINZ 1972: 46, in the complete lack of any written data on which Napirisha is equated with Humban). Elamite mythology (MIROSCHEDJI 1980: Two sites, Susa and Al Untash- 129; KOCH 1995: 1959; GNOLI 1987: 277; Napirisha, account for the bulk of the evi- VALLAT 1998a: 337). Also, much of the dence for the god. At Susa a large temple visual evidence is fragmentary and/or dis- dedicated to Inshushinak was located on the placed from its original context (see VAL- western edge of the Acropole mound (HAR- LAT 1998a: 335f). The one deity frequently PER et al. 1992: 123f, fig. 41; VALLAT attested in the visual record from Elam is a 1998a: 335ff). The temple may have been male deity seated on a serpent throne. The founded at the time of the Neo-Sumerian figure may hold flowing waters, the rod and ruler Shulgi (2094–2047) (PITTMAN 1997: the ring, and/or serpents (MIROSCHEDJI 109; POTTS 1999: 132, for Shulgi’s “resto- 1980: 131; MIROSCHEDJI 1981). -
Elamite Royal Inscriptions
CHAPTER TWENTY THREE ELAMITE ROYAL INSCRIPTIONS Florence Malbran- Labat LITERARY GENRE Royal inscriptions represent the literary genre through which the kings aimed at pro- claiming and preserving eternal memory of their piety and achievements. Four main types can be distinguished. a. Standard inscriptions , the simple signature of the king on an object offered to a deity; the royal name was sometimes followed by his titulary. b. Votive inscriptions (dedications), which, likewise, dedicate an object to a deity, but are more developed in content. They generally include the name of the deity, the name of the king who bene ted from the gift, the donor’s name (if not the king), the verb expressing the offering and, for longer texts, the circumstances, the motive of the offering (in general “life”, i.e. eternal life) and sometimes a curse against those who would attempt to damage it and/or an appeal for divine blessing. c. Foundation inscriptions , which, unlike the two previous types, are not related to a votive offering but are repeated identically on multiple exemplars (usually bricks) to commemorate the (re)construction of a temple, a palace, and so on. Included in the masonry of the building, they are not necessarily visible: they are primarily intended to be read by the gods or subsequent kings. The basic pattern includes the name of the king with titles and liation, the object of the construction and the verb relating to it, sometimes supplemented by the circumstances, the motivation of the builder and, more rarely, by a curse. When it is related to a temple, the inscription opens mostly with the name of the deity to whom the building is dedicated. -
The Iconography of Pre-Islamic Women in Iran1
Iranica Antiqua, vol. XXXVI, 2001 THE ICONOGRAPHY OF PRE-ISLAMIC WOMEN IN IRAN1 BY Aurelie DAEMS Introduction: Ever since the beginning of mankind, women and their symbolic signifi- cance have always played a changing role in all religions and cultures. Undoubtedly the same goes for pre-Islamic Iran. From anonymous and crude fertility symbols also, their iconography never ceased to evolve towards more elegant and refined portray. The changes that the depictions of women underwent were — as past research informs us — more often linked with social and cultural developments than with the individual inspirations or caprices of the artists that brought them to life. The purpose of this paper is to summarise the known media and themes in which women were depicted in Iran from prehistory to the Sasanian period2. It is by no means complete and surely will need further comple- tion, critiques and research, as excavations and publications regularly pro- duce new evidence. Although several scholars have written important papers on aspects of female iconography in Iran3, a full chronological 1 This paper is a résumé of my MA-Thesis, which I finished in May 1998 at the Uni- versity of Ghent, under the supervision of Professor Haerinck. It concerned the catalogu- ing of all female iconography known throughout pre-Islamic Iran. This catalogue was created to elaborate or recognise some patterns in pre-Islamic Iranian female iconography, as well as to attempt to bring forward some interpretations regarding the status of women in pre-Islamic Iran. Since writing your first article is not a sinecure, I am very grateful to Professor Haerinck for guiding me towards my first steps in archaeological reporting and for giving me advice concerning the content and division of this paper, the structure and the drawings. -
The Archaeology of Elam Formation and Transformation of an Ancient Iranian State
This page intentionally left blank The Archaeology of Elam Formation and Transformation of an Ancient Iranian State From the middle of the third millennium bc until the coming of Cyrus the Great, southwestern Iran was referred to in Mesopotamian sources as the land of Elam. A heterogenous collection of regions, Elam was home to a variety of groups, alternately the object of Mesopotamian aggres- sion, and aggressors themselves; an ethnic group seemingly swallowed up by the vast Achaemenid Persian empire, yet a force strong enough to attack Babylonia in the last centuries bc. The Elamite language is attested as late as the Medieval era, and the name Elam as late as 1300 in the records of the Nestorian church. This book examines the formation and transforma- tion of Elam’s many identities through both archaeological and written evidence, and brings to life one of the most important regions of Western Asia, re-evaluates its significance, and places it in the context of the most recent archaeological and historical scholarship. d. t. potts is Edwin Cuthbert Hall Professor in Middle Eastern Archaeology at the University of Sydney. He is the author of The Arabian Gulf in Antiquity, 2 vols. (1990), Mesopotamian Civilization (1997), and numerous articles in scholarly journals. cambridge world archaeology Series editor NORMAN YOFFEE, University of Michigan Editorial board SUSAN ALCOCK, University of Michigan TOM DILLEHAY, University of Kentucky CHRIS GOSDEN, University of Oxford CARLA SINOPOLI, University of Michigan The Cambridge World Archaeology series is addressed to students and professional archaeologists, and to academics in related disciplines. Each volume presents a survey of the archaeology of a region of the world, pro- viding an up-to-date account of research and integrating recent findings with new concerns of interpretation. -
Iran in World History
Iran in World History The New Oxford World History Iran in World History Richard Foltz 1 1 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trademark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016 © Oxford University Press 2016 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. Library of Congress Cataloging-in-Publication Data Foltz, Richard, 1961– Iran in world history / Richard Foltz. pages cm. — (New Oxford world history) Includes bibliographical references and index. ISBN 978–0–19–933549–7 (pbk. -
Chaves Que Interpretam Profecias
“HÁ MAIS COISAS ENTRE O CÉU E A TERRA DO QUE PODE IMAGINAR NOSSA VÃ FILOSOFIA ” (Willian Shakespeare) 2 3 ÍNDICE CAPÍTULO 1 – SUPERANDO O DETERMINISMO CAPÍTULO 2 – A PERSONIFICAÇÃO DO MAL CAPÍTULO 3 – O DI ABO E SEUS ANJOS CAPÍTULO 4 – A MILÍCIA CELESTIAL CAPÍTULO 5 – OS QUATRO ANIMAIS DA VISÃO DE DANIEL CAPÍTULO 6 – OS QUATRO CAVALEIROS DO APOCALIPSE CAPÍTULO 7 – CARACTERÍSTICAS DO FALSO CRISTO CAPÍTULO 8 – CARACTERÍSTICAS DO USURPADOR CAPÍTULO 9 – CARACTERÍSTICAS DO ANTICRISTO CAPÍTULO 10 – CARACTERÍSTICAS DO FALSO PROFETA CAPÍTULO 11 – CARACTERÍSTICAS DO ABOMINÁVEL DA DESOLAÇÃO CAPÍTULO 12 – OS DEUSES DAS NAÇÕES CAPÍTULO 13 – 2017: UM CALENDÁR IO JÁ DETERMINADO? CAPÍTULO 14 – O INÍCIO DO FIM NA VISÃO DE DANIEL CAPÍTULO 15 – A SEGUNDA VINDA DO CRISTO ETERNO CAPÍTULO 1 – SUPERANDO O DETERMINISMO Se alguém tem ouvidos, ouça. Se alguém leva em cativeiro, em cativeiro irá; se alguém matar à espada, necessário é que à espada seja morto. Aqui está a paciência e a fé dos santos. (Apocalipse 13:9e10) Há uma lei que opera no Universo e que vem regendo a todos nós! Essa lei universal será uma das bases desse estudo. Ela pode ser chamada de “lei da reciprocidade”, “lei da ação e reação”, “lei da atração” ou mesmo “lei da causa e do efeito”. Essa lei, que é uma lei da física, tem efeitos no inconsciente coletivo humano, e por sua vez, nas ações humanas! A descoberta pela ciência dessa lei universal de “causa e efeito”, que já havia sido materializada desde os primórdios em partes de leis humanas como o “código de Hamurabi” e as “leis de Moisés”, só testificou o que inconscientemente a humanidade já conhecia. -
Motifs of Woman Which Emphasise on the Fertility Goddesses in Elam Civilization (2700-640 BC)
Journal of History Culture and Art Research (ISSN: 2147-0626) Tarih Kültür ve Sanat Araştırmaları Dergisi Vol. 6, No. 3, June 2017 Revue des Recherches en Histoire Culture et Art Copyright © Karabuk University http://kutaksam.karabuk.edu.tr مجلة البحوث التاريخية والثقافية والفنية DOI: 10.7596/taksad.v6i3.987 Citation: Alizadeh, S., & Jabari, F. (2017). Motifs of Woman which Emphasise on the Fertility Goddesses in Elam Civilization (2700-640 BC). Journal of History Culture and Art Research, 6(3), 1176-1189. doi:http://dx.doi.org/10.7596/taksad.v6i3.987 Motifs of Woman which Emphasise on the Fertility Goddesses in Elam Civilization (2700-640 BC) Siyamak Alizadeh1, Foroogh Jabari2 Abstract Woman, earth, moon, snake and cattle were considered as a symbol of fertility in ancient culture believes and each of these elements’ icons is found in the remaining texts from this period. Symbols of women are complex and have usually a twofold role. She is the virgin paradise queen and also rapacious and prostitutes. She has both the characteristics of pure spiritual guidance and also temptation. It is completely apparent that woman has a reproductive role. It is emphasized on reproductive organs of terra-cotta of goddesses that remains from the ancient times. Manufacturing practices, terra-cotta relevant to female and fertility and their comparison with civilization between two rivers were studied by some questions such as the circumstances of process of evolution and development of terra-cotta in the respect of shape and concept. It is tried to consider the aspects and use the primary sources as far as possible. -
The Elamite Cylinder Seal Corpus, C.3500 – 1000 BC
The Elamite Cylinder Seal Corpus, c.3500 – 1000 BC Volume I, Part I K. J. Roach Doctor of Philosophy, (Near Eastern) Archaeology 2008 The University of Sydney Table of Contents Volume I Part I Table of Contents page i Synopsis vi Acknowledgments vii List of figures ix List of tables xi List of graphs xxi 1. Introduction 1 1.1. Glyptic Studies 8 1.1.1. Seals and Sealings 8 1.1.2. The Function of Cylinder Seals 10 1.1.3. Materials of Seals 17 1.1.4. Seal Production 43 1.1.5. Nature of Study: Art History or Archaeology? 43 1.2. Parameters of the current study 45 1.2.1. ‘Elam’ 45 1.2.2. Chronology 48 1.3. Summation 51 2. History, Chronology and Archaeology of Elam, c.3500 – 1000 BC 54 2.1. History and Chronology of Elam 55 2.1.1. Susa II 56 2.1.2. Susa III 57 2.1.3. Susa IV 59 2.1.4. Akkadian and Awan 61 2.1.5. Ur III and Shimashki 66 2.1.6. Sukkalmah 71 2.1.7. Middle Elamite Period 78 2.2. Archaeology 100 2.2.1. Khuzistan 102 2.2.2. Luristan 170 2.2.3. Fars 223 2.3. Summation 242 ECS Corpus, Volume I, Part I i 3. Construction of the Elamite Cylinder Seal Styles Paradigm, the Methodology 261 3.1. Provenance and Stratigraphy 264 3.2. Previous Analyses and Classifications, Literature Review 272 3.2.1. Amiet 276 3.2.2. Pittman 283 3.2.3. -
Pl. 3). in Enki and Ninkhursag She Is
Iconography of Deities and Demons: Electronic Pre-Publication 1/3 Last Revision: 3 September 2007 Ninkhursaga Major temples of N. were located at Kesh, Lagash, and Al Ubaid. She was also I. Introduction. Sumero–Akkadian worshipped at Susa. Puzur–Inshushinak (c. goddess. N. was an important and ancient 2100), last king of the dynasty of Awan, “great goddess”/→“mother goddess” and mentioned the goddess in a curse (VALLAT was known under a wide variety of names 1998: 336; POTTS 1999: 123, table 4.12, no. (JACOBSEN 1970 [detailed study]; JACOBSEN 2 for a translation). Shulgi (c. 2094–2047) 1976: 104; FRANKFORT 1978 [epithets]: of the Third Dynasty of Ur built or restored 279f; JACOBSEN 1987; COULTER/TURNER a temple of Ninhursag–of–Susa, which 2000: 346; BLACK/GREEN 1992: 140 remained in use well into the Middle Elami- [etymology as given in the poem Lugale]; te Period. The remains of that temple were HEIMPEL 1998–2001 [literary and inscrip- found by the French mission immediately tional evidence]). The Sumerian nin ḫur- east of the ziggurat massif (AMIET 1970: saǧ.a(k) means “lady of the foothills/stony 24; HARPER et al. 1992: 7, 123f, fig. 41). ground,” presumably referencing both the GRILLOT (1986: 179) noted the “rapport” western flanks of the Zagros mountain ran- between the Elamite goddess Kiririsha and ge (see also →Mountain god) to the east of N., and saw a parallel between the union of the river valleys, and the stony desert to the the Sumero–Akkadian deities Ea/Enki–N. west of the river valleys (JACOBSEN 1970: and the Elamite deities Napirisha*– 281f; JACOBSEN 1976: 104).