ژاله آموزگار

In ancient Iranian languages (Avestan and Old Persian), in addition to inflectional structure, syntactic relations and semantic roles of the core and local cases would be examined. In these languages, the complements of the verb, which can be nouns, adjectives, or pronouns, are represented through case markers that indicate different roles depending on the verb. The representation of verb complements and the function of cases in the accompaniment of different verbs have not been the attention of researchers in this field, except for brief references- it is better to say that the investigation of this issue has been somewhat neglected in ancient Iranian languages. Therefore, in this article, the complements of one of the commonly used and more frequent roots of the Avestan language- but not of the Old Persian- dā, have been investigated. In the Avestan texts, it is mostly found in the meanings of giving, creating, and setting, and in the Old Persian inscriptions, it means giving and creating. According to the analysis of the sentences containing the root dā, the complements of this root, depending on the meaning and context, are shown by the accusative and dative cases in the Old Persian, and accusative, dative, genitive and locative cases in the Avestan. Either of them has several semantic roles, such as theme/patient, recipient, beneficiary, object complement, goal, and location.

In cosmology of certain Shamanisms, and specifically the Asian Shamanism, the universe  is embodied with three different cosmic regions, connected to each other through a central axis. Shamans are able to ascend to the skies and convene with the Gods, or descend to the underworld and battle with the demons of death. In the state of ecstasy, they descend to the underworld, and learn the ways to conquest the demons from those Gods ruling the underworld. For Altaic people, “The descent to the underworld” is the function of Black Shamans whereas “The magical flight” is that of the White Shamans. Several of the most famous journeys to the underworld in epic literature and mythological sources are structurally shamanic. The mystics use the Shaman methods to reach the state of ecstasy.In this article, we have investigated the effects of the duality phenomenon in Shamanism, By looking at the Iranian mythical resources,  we have analyzed two mythical characters named Jam and Afrasiab’s trips to the underworld, which are named “Var Jamkard” and “The Descend of Afrasiab to The Underworld”. We have also used the universal symbolism of “the difficult bridge or the passageway,”  that has examples in the rapturous trips of the Asian Shamans, to discuss the Zoroastrianism myth of Chinvat..

Dārāb Hormazdyār’s Rivāyāt is the most complete and comprehensive collection of Persian narratives in Zoroastrian religious traditions and also historical, legendary and mythical narratives that was collected by Dārāb Hormazdyār in 1049 Yazdgerdi (1093 AH). Some of these Persian narratives, such as Ardavirafnameh, Sad dar Nasr and Sad dar Bundahishn have been published separately. So far, no comprehensive research has been done on the Persian texts of Dārāb Hormazdyār’s book in the areas of language, grammar and vocabulary. In the present article, an attempt has been made to extract some features of the text and provide them with evidence from the text.