نشریه زبان شناخت
سال پنجم شماره 10 (پاییز و زمستان 1393)

This paper surveys the conceptual metaphors of shame in Persian classical poetry of Iraqi style. The theoretical framework of this research is based on Metaphor and Emotion: Language, culture and body in human feeling (Kovecses 2010). Main question of the research is: What are the source domains of the conceptual metaphors of shame in Persian? The research aim is to find the core metaphor of shame in Persian with reference to Persian classical poetry. In doing so the DORJ 3 and Language Corpus of the Department of Lexicography in the Academy of Language and Literature were searched with the keywords of “sharm” and “haya”. Instances of Persian classical Poetry were found in which “shame” was understood in a conceptual metaphor. In this way 220 metaphorical structures were found and analyzed. As the result 10 name of the mappings were found for the conceptual metaphor of shame and a network was presented which apparently constitutes the concept of shame in Persian.

The Pahlawi Inscription of Azarshab known as Niroogahe Sicle Tarkibi (Kazeroon fourteen) is one of the late Sasanian gravestones (iethe year 6 of Yazdgerdi, according to the sixth year of Yazdegerd reign,the last Sassanid king). It have been discovered in the year 1384 (H.) during the excavation near the combined cycle power plant tower In East Kazeroon. The content of the such inscriptions are to in troduce the Dakhma orgravestonesof the deceased and his father and the name of person who ordered to build the gravestones and asked forgiveness for the deceased. The inscription is in the form of a rectangular cube of side columns and the Pahlawi text is written on either side of it. In this paper, first I have proposed a new reading for the title "Azarshab" instead Sicletarkibi!, then I have suggeste dreading of a few words that were not previously read.

This study aimes at investigating the use of Jouybari Dialect, a local dialect of Mazandarani, and Farsi among Parents and Children in different social contexts. The effect of gender and age on the use of these languages has been studied. The informants were 100 Jouybari parents and children (50 parents and 50 children), each group consisted of two subgroups (25 males and 25 females), whom were selected through convenience sampling. A researcher-made questionnaire was used for data gathering. Non-parametric analyses (Kolmogorov-Smirnov and Chi-Square were used to compare the data. Findings show that in general the use of Persian among female members of each group is more than males, and Chi-Square analysis shows that the difference between males and females is meaningful (P≤0/001). Also, regarding the age variable the analysis reveals that the difference in language use between parents and children is meaningful (P≤0/001). The context does not have any significant effect on language use.

Many theorists hold that theater derives from rituals. Iran and India are two ancient civilizations with deep and joint origins in which rituals have an important role. There are many debates about the origins of drama in ancient Iran. In this research we will concentrate on a view which holds "ritual origin" for drama. First we will shortly introduce the related theories .Then according to the theory of puppetry's priority over drama and depending on the archeological evidences from ancient civilizations of Jiroft and Shahr-I Sukhta and comparing them with similar findings from the civilization of Indus valley and their broad intercultural relations during the third millennium BC, we will express a new perspective about the background of drama in Iran.

The present article aims at studying the feasibility of using films as a source to provide teaching material for Azofa (teaching Persian language and Iranian culture to non-Persian speakers). The question which the present article seeks to answer is how, based on an Iranian film, a syllabus may be designed which includes the linguistic and cultural points required by the Azofa program (Zoreda, 2006; Garn, 2012). This library-based research (which uses the analytical-descriptive method) assesses the possibility of teaching vocabulary and the skills of listening, speaking, reading and writing, as well as of introducing Iranian culture, to non-Persian speakers, based on the film “Colour of Paradise”, directed by Majid Majidi (1997); thus, the role of culture and the importance of intercultural competence in language teaching (Meyer, 1991; Byram, 1997) constitutes the theoretical basis for the research. Studies show that films may be properly used as a rich resource for the efficient teaching of Persian language and Iranian culture to non-Persian speakers. To this end, appropriate films and teaching approaches should be chosen with respect to the structural features and content of the films and the learners’ needs. In addition, the limited number of proficient Iranian teachers abroad and the absence of evaluated and accessible collections of Iranian films should be carefully taken under consideration when designing a film-based syllabus.

There is little information about the units of measurement in ancient Iran. From Avesta, the most important text of ancient Iran, we can’t deduce so much information about this subject. Fortunately, one of the chapters of an old Avestan-Pahlavi lexicon i.e. Farhang ī Ōim includes a list of measurement units. We can find the name of the units of length measurement in chapter 27 of the lexicon. Some of these names are hapax legomenon and are only preserved in Farhang ī Ōim. In this paper these units of length, are studied and compared according to the other parts of Avesta and the Pahlavi texts. These results can be summarized as follows: uz-ašti = 8 ǝrǝzu, dišti = 10 ǝrǝzu, paδa = 16 ǝrǝzu, vībāzu = 2 frabāzu = 4 frarāθni = 8 vitasti = 96 ǝrǝzu, vībāzu = 2 gāiia = 4 frarāθni, gāiia = 3 paδa = 4 vitasti = 48 ǝrǝzu , yujiiasti = 2 daxšmaiti = 4 snaiiasti = 8 tacar = 16 hāθra. uz-ašti = 8 ǝrǝzu, dišti = 10 ǝrǝzu, paδa = 16 ǝrǝzu, vībāzu = 2 frabāzu = 4 frarāθni = 8 vitasti = 96 ǝrǝzu, vībāzu = 2 gāiia = 4 frarāθni, gāiia = 3 paδa = 4 vitasti = 48 ǝrǝzu , yujiiasti = 2 daxšmaiti = 4 snaiiasti = 8 tacar = 16 hāθra.

Stress is the prominence given to a particular syllable in a word. In Persian language, stress, benefiting from intensity and pitch, once used in the appropriate part of speech, clarifies the purpose and along with intonation, produced by prominence, becomes distinguished. Both, stress and into nation, normally come together as stress creates a high pitch and consequently derives attention. Maghālāt-e-Shams-e-Tabrīzī, comprising Shams’ acclaimed speeches, is difficult to understand to a certain extent. This article is engaged with discussing how Shams has devised the stress and intonation as a special grammatical character in Maghālāt, a compilation of his sermons and educational advice, to strongly influence his audience.

People lie in their everyday life, and this is a deniable fact. Like any other language, Persian has true and false structures. This research aims to study and analyze lying structures in Persian language. For this purpose, the relation of the application rate of “caution markers”, “negation markers”, “emotional words and verbs”, “exclusive words” and “pronouns” with the falsehood of sentences is studied. For this purpose, a descriptive-analytical research design has been employed, and a sample of 28 male and female Persian-speaking individuals has been taken from the statistical population. To study the significance of the relation, Pearson correlation coefficient (PCC) and T-test have been applied.
The results of this research show that there is a reverse and significant relation between the use of caution markers, and exclusive words and the falsehood of sentences. That is, the more the number of caution markers, and exclusive words in a sentence is, the probability of the falsehood of that sentence is decreased. However, the relation of the negation markers, sense words and verbs, and pronouns with the falsehood of the sentences is direct and of significance. That is, the increase in the use of negation markers, sense verbs and words, as well as pronouns in a sentence increases its falsehood.

The present research is aimed to present a description of the Monophtongs in the dialect of Laki Nurabadi in comparison to that of Standard written Persian language. Accordingly, following a brief dialectal introduction including the typological classification of the dialect within the Iranian language family, vocalic structural analyses of the two systems have been presented comparatively, in regard to the research topic; i.e monophtongs. The investigation is made with an emphasis on the distinctive function of vowel length, and the analysis results classify Laki simple vowels into four types of, 1. back and round [/u/, /:ɔ/, /ɔ/, /:ɑ/, /ɑ/], 2. front and spread [/i/, /:I/, /I/, /ε/, /a:/, /a/], 3. front and round [/У/, /:ø/, /ø/], and 4. central [/ә/, /ɜ/] vowels. The matter illustrates an inclusion of sixteen simple vowels within the dialectal vocalic system, in comparison to that of Persian’s system containing six vowels.

The present inscription is among funerary inscriptions in Pahlavi language of the Sasanids. This inscription had caught my attention during a duty trip in 1382š. To and around Haji-ābād village, located in a district between Taxt-e Jamšid (Persepolis) and Naqš-e Rostam in ancient Estaxr. The inscription appears in 7 lines and over it there stands a Astōdan/ Daxmag which had been the resting place of its proprietor. At first it was believed that the inscription had been newly discovered but as further research was performed, it was revealed that Ernest Herzfeld had had already seen this inscription and had even prepared a mold of it. This inscription belonged a person called Pūrag son of Rōšn-Ādur. In this paper also appears a new revising of Tang-e Jelo Inscription (Semirom 1).

There appears to be virtual agreements on the date of Zoroaster and on the fact that the religion of the Achaemenian dynasts is part of the history of Zoroastrianism. The subject which remains hotly debated is the reconstruction of a pre-Zoroastrian Iranian religion. The main problem in the study of Zoroastrian history is discontinuity between three distinct corpora of textual sources, namely: the Avesta, the Old Persian inscriptions and Zoroastrian literature, since none of them reflect the religion of the ordinary people.
In the academic discussions of the history of Zoroastrianism, three different approaches are observed: The first approach (fragmentizing) rejects the notion of a single Zoroastrian tradition and concentrates on the Gāthās as the only source of information for Zarathustra's teachings, and compares its notions and references with the Vedic tradition. The second approach (harmonizing) emphasizes on the combined evidence of Avesta and Pahlavi books. Its main attitude is the recognition of the fact that the three different collections basically reflect the teaching of Zarathustra and developments are not due to ruptures and breaks in the tradition or because of influence of other religions. The third approach (diversifying) regards the combined evidence of Avesta and Pahlavi books as a variegated elastic tradition rather than a strict doctrinal system, and describes the Mazdeism of Sasanian as an active efficient religion.

Semantic changes in words, enriching the vocabulary of each language, make it possible for poets and literary experts to enliven the lexis and create an artistic piece of work. Enriching the vocabulary of languages, including Russian and Persian, is done in different ways, one of the most important one being the use of tools such as suffixing, prefixing, root combinations, etc., based on the specific patterns of word-making in the language. In addition to this main method, the lexis of a language can be used for other concepts apart from its original meaning. (cf. Bear: Animal; Bear: Human, Irony of the clumsy). Due to the proximity and juxtaposition of morphemes in word-making, some changes may occur in words.
Accordingly, in this article, by analyzing semantic changes in lexis in Russian and Persian, it is established that conceptualization and enrichment of a vocabulary is due not only to the effect of word creations, but also to the help of lexis in language, by which speakers can take care of their needs for words by semantic changes of the lexis.
ect the teaching of Zarathustra and developments are not due to ruptures and breaks in the tradition or because of influence of other religions. The third approach (diversifying) regards the combined evidence of Avesta and Pahlavi books as a variegated elastic tradition rather than a strict doctrinal system, and describes the Mazdeism of Sasanian as an active efficient religion.