مجله مطالعات ایرانی
پیاپی 8 (پاییز 1384)

The paper will take us to a very ancient historical region, known as Mesopotamia identified as the center and cradle of civilization of the west. The region of Indus enjoys the same fame in the east. The paper aims at depicting the general role of Iran (not limited to its present geographical boundary) as a connection ring between east and west and its influence on neighboring regions.

According to the Iranian myths, creation is divided into four periods of: Minu(heaven), Guity(universe), the battle of Ahura with Ahriman(devil) and rebuilding of the universe. These four periods have left most of their symbolism and mysteries in the mythical periods of Shahnameh. Kayumarth period is the memorial of the creation of Minu and Guity wherein human beings possess heavenly features within life and soul. By the murder of Siyamak the third period, that of battle starts and extends to the period of Hushang and Tahmureth when we have the victory of Tahmureth over demons and darkness. This is followed by the fourth period of rebuilding the universe and rejoining Minu.

One of the ubiquitous pictorial symbols and signs frequently illustrated on the ancient pots discovered from Jiroft archeological area is that of “tree”.The illustration is depicted in numerous and different shapes. From one side, it shows the living environment of the inhabitants of Arta region and from the other, displays some of the beliefs and myths of the people. True and accurate interpretation and analysis of these pictorial symbols, seems impossible unless further evidence, especially in writing is discovered about the civilization. Yet, since the foundation of our present knowledge on this amazing civilization is confined merely to the same illustrations, their analysis becomes of prime importance. The authors do endeavor to make a comparative analysis between myths and beliefs of the recently discovered symbols of “tree” and the already known myths related to this pictorial symbol.Artistic creativity and innovation of ancient Jiroft craftsmen is noteworthy. It shows that probably, the pots did not merely have decorative functions, but possessed some cultural values of the people in ancient times as well.

The author aims to survey and investigate the role of ‘Ayyaran’ in partially shaping Iranian culture and civilization. Since ‘Ayyaran’ had an early group influence in Iranian social, political and cultural conditions, endeavor is done as to how, why and when they appeared. Reference is made to their historical development and changes that took place in their manners and rites during the time. Their presence in folkloric and ‘Ayyari’ tales in Iranian community is scrutinized. It is worth mentioning that all historical changes of ‘Ayyari’ could be well seen in folkloric ‘Ayyari’ tales.

The author studies proverbial stories from different viewpoints. Following a short background, the history of compiling proverbial studies is discussed along with important references. The origin, the reason for the fame and comments thereto are cited. On the relationship of proverbs and stories, the author tries to find a synonymous link based on their textual application. Four important uses of proverbial stories are given. Morphologically, proverbial stories are classified under “titles”, “main texts” and “key words”. The last chapter classifies the stories according to reference, language, expression, volume, content, character, popularity and subject.To stay within article space limit, the author refrains from including original stories. Only titles and references are cited.

The article gives us a little acquaintance with Karakhitan kings and rulers of Kerman. 7th century has a special place in Iranian history and culture. Therefore it plays a very helpful role in our understanding of the works and heritages of this exciting and chaotic period. This century is a reminder of heavy Mongol attacks, war, bloodshed and destruction. Yet, Kerman had a different situation.The article tries to tell us about how the dynasty formed, the life of the rulers, their family tree, their relations with Khwarezm Shah, the Mongols and later rulers. Tarkan Khatun, one of them, ruled Kerman More than 40 years.

This article investigates the magians and their religious, social and political role and functions in ancient Iran. Magians were the clergy class who played an important role in religious and social evolution of pre-Islamic Iran.The authors discuss the magians in Avesta and the views of Iranian and foreign authors about the word “maga” in “gahan” and its relationship with magians as discussed and explained in ancient Iranian epigraphs. The semantic evolution of the words “magus” and “mo’bed” from ancient to new Persian is discussed as well.Part of the paper is devoted to the religious and social role of magians at the time of Medians, Achaemenids, Ashkanids and Sassanids. The views of some researchers on the influence of the evolution of Zoroastrian religion is explained as well.

Abdor Rahman Jami is a famous poet, mystic and Sufi of the ninth century A.H.In his longest couplet ‘Selselat-o- Zahab’ from ‘Haft Owrang Collection’ he has made ample use of Quran and Hadith, showing his mastery in Quran and Hadith by frequent referrals which differ in number through all three chapters of the couplets. Applications discussed throughout this article, differ too, and mostly use devices such as adaptation, analysis and allusion.One could claim that ‘Selselat-o-Zahab’ is a clear and bright mirror reflecting Quran and Hadith.

Chronology of Kangavar Plain is the work of professor Young and his colleagues from the royal museum of Ontario. Over 170 hills and archeological sites were detected by this body. Later the chronology of the area was prepared by these researchers.In early reports they talk of 12 periods under the title of Gowdin II to Gowdin XII. The chronology was then classified into eleven distinct cultural periods. The chronology mainly covers excavations in Gowdin and Segabi hills. Most of the periods are named after local places while the name of one period is derived from one of the periods of Azarbayjan. What follows is the result of the latest findings of chronology presented according to the periods and suggested dates respectively.

Ferdowsi’s Shahnameh contains a collection of culture, rite, myth and history of the Iranian nation. Shahnameh is not only a poetical work of rhetorical and epic structure but is also an amalgam of Iranian deeds, ideals, viewpoints and opinions. We do not know if Ferdowsi tried to reconcile the Iranian world-view and that of Islam, or he was of the firm belief that the life of man revolved round a peculiar type of epistomology that he found in a series of myths, exegeses and narrations from Avesta and Zoroastrian literature. The fact which cannot be denied is the relationship of all these, processed in Ferdowsi’s mind, and materialized through his poetic gift and talent.One of the interesting parts in Shahnameh is related to the world of myths and pre-historic man. Here you will face a beautiful and memorable story- much studied by numerous researchers, on the tyranny of Zahak, termination of the golden era of man (Jamshid’s reign) and the uprising of Freydoun.The article makes a comparison of the similarities and relationships between the above and the section “Tan Paseen” of Bundahishn, a beautiful literary interpretation of Avestan religion and rites.

One of the most important and interesting discussions in historical, geographical and cultural research is the etymology of the names of cities and towns in ancient Iran.The aim of this article is to introduce the cities and towns whose names are combined with the word "moon" on the basis of historical and geographical evidences and linguistic principles.

Myths belong to the family of narrations which depict existence as perceived by ancient people. They are believed to contain some early truths possessing eternal validity.Myths have different types. An important type is the myth of origin which narrates the origin of affairs as believed by the ancient man. The article studies animals and the myth of origin from the viewpoint of ancient Iranians.It should be noted that the majority of ancient and middle Persian texts have been lost. But the contents of some are preserved via translation, summary, adaptation and other methods in Islamic era texts. Although some Islamic texts are unreliably a mess, yet a few such as Sunni Moluk-al-Arz val Anbiya by Hamzeh Esfahani and Zeyn-al-Akhbar by Gardizi are surprisingly accurate, reminding the researcher of Avesta, Vedas and ancient Greek works.

‘Ghatta’ee’ or “paper cutting” is an art in which the artist creates various forms by shearing and cutting the paper. Furthermore, we have the term ‘ghat’eh’ which carries different meanings in a vast area of usage. Some scholars believe that the term ‘ghat’eh’ is derived from the art of ‘ghatta’ee’ even in cases where no paper cutting occurs.Research shows that the usage of the term ‘ghat’eh’ goes back to nineteenth century, long before the appearance of the art of ‘ghatta’ee’, and there is no relation between ‘ghat’eh’, meaning “piece” (of poetry, music, calligraphy, etc…) and the art of ‘ghatta’ee’.