نامه فرهنگستان
سال هجدهم شماره 2 (بهار و تابستان 1399)

Naqsh-e Rostam is among preservers of the most important monuments from the ancient era’s regions. In addition to Ka’aba-ye Zardosht, the stone monument, there are four more royal tombs among which, only Darius I’s tomb has cuneiform inscription. Based on the content analysis by researchers, those tombs are known as DNa, DNb, Dnc, DNd, and Dne. A new inscription of this complex was recognized on the tomb surface on October 23, 2018, which can be named DNf according to its recognition order. Beside the inscription’s introduction and its recognition status, this article interprets the relation between the inscription and the related sculptured figure by analyzing and translating all three versions. Also observation on why the inscription was not recognized by previous researchers until the discovery’s official announcement, has been discussed in this article.

The present study investigates the collector’s message derived from the final sentence of each chapter of Dnkard, Book IX .This research revealed that the final sentences consist of four words which has been arranged in all possible sorting probabilities and has made three messages with different meanings and concepts. First of all “the best prosperity is pietism” secondly “the best pietism is prosperity” and the third one “pietism and prosperity are the best”. In this research, these sentences construction, the probabilities of the word’s sorting and formation in these sentences will be discussed.

The purpose of this article is to introduce an old translated version of the Holy Qurn which is preserved in stn Quds Razavi and has some similarities to the translation section of Tafsir-e ketb Allh (aka Daylami Tafsir). That being said, first its manuscriptology, key language properties and some of its differences with Tafsir-e ketb Allh are discussed. Afterwards, the translation of some verses, along with their translation in two other Qurnic tafsirs is presented. Accordingly, some language elements of this manuscript are the same in Persian texts and some others are similar to those dialects in east of Giln and west of Mzandarn. Compared to Tafsir-e ketb Allh, this translation has more translated words and verses and there are differences in the translation of some Qurnic words. The dialectal words that are used in this study can be looked up in dialect dictionaries.

Se-Qaleh dialect is being used only in Se-Qaleh city, which is part of the larger city of Saryn in South Khorsn Province. There are no reliable language. The study of Iranian ancient languages will provide us with more information about different semantic and syntactic layers in the construction of these languages. The Khotanese language is one of the eastern middle Iranian languages. Since this language has been studied and researched less than other old Iranian and western middle Iranian languages, the present article aims to studyCoordinate and subordinate compound sentences in the Book of Zambasta, chapter 2. The Book of Zambasta is one of the major works of literature in Kholanese language which is an original and indigenous compilation that describes the Mahyna school of Buddhism doctrine. Studies prove the existences of three forms of simple, compound sentences in the text. In this article only nominal clauses of subordinate compound sentences are discussed. For this purpose, some sentences are collected from the Book of Zambasta, chapter 2 as examples.

The Verbal Prefix be- only gives a functional or grammatical meaning to the verb in contemporary standard Persian, and is only used in the present subjunctive and the imperative mood. In older versions of the Persian language, this verbal prefix had a “lexical meaning” in some cases and could mean (on the outside/ outward direction). Moreover, its scope of usage had covered a wider range of inflections, beyond the present subjunctive and the imperative. Although throughout the history of Persian language such meaning and usage for this prefix has gradually disappeared, this article demonstrates that its trace is clearly evident in one of the Iranian dialects.

In recent decades, language endangerment has become one of the most important challenges that linguists, sociologists and language programmers have taken on. For some reason, in this process, speakers of smaller or inferior language communities abandon the use of their heritage language and opt to shift to another language. This problem becomes noticeable when parents speak to their children only in the second language, so the intergenerational passing down of the language will gradually decline andprimordial cow in Bundahišn. This article attempts to explain the relation between the image of the creation of plants from the primordial cow’s organs and other examples of creation from a god or an androgynous goddess. It also discovers whether these two creation patterns are actually interdependent or not. Therefore, we attempt to analyze this relationship in the mentioned narratives by providing evidence from both cases and show that the role of cow in the Indo-European’s creation myths can be equal to the goddess’ role in other creation patterns of the world, man, earth and plants.

Brhui is a non-Iranian language and a northern member of the Dravidian language family. It originates from Pakistan but has some speakers in Iran documents from its past and nowadays this dialect is about to be forgotten due to various factors. This dialect which is called Se-Qaleh by users has special characteristics that are specific to that region and has no similarity to any other dialects. In the present study, past tense verb constructions are analyzed and interpreted. Moreover, through the description of the middle Persian past tense verb construction, some similarities and differences are presented. Past tense verb construction in Se-Qaleh dialect indicates some specifications that can be considered as evidence of the ergative construction of this dialect in the past.