مجله مطالعات ایرانی
پیاپی 11 (بهار 1386)

Kanga-var is one of the ancient cities in Iran. The history of this city dates back to the Ashkanian era. The city owes its reputation to the existence of the palace of kanga-var, which was known as a temple for Venus. Speaking from structural, etymological, grammatical and semantic points of view it can be stated that the word kanga-var which is used to name the city is equal to and in fact the same as the word kang-dezh. The palace of Kang enjoys heavenly and earthly as well as mythical structure. At first this utopian palace was established by Siyavash on the heaven. Then in its mythical structure it was brought down to the earth by keykhosro and finally human being converted this heavenly and mythical palace to an earthly one through constructing a factual palace on the earth.

The present article tries to study several Persian words etymologically. Various writers have pondered and examined root of words, their phonetic and semantic transformations, the result of whose efforts is available in different dictionaries. However, their findings have not been always authentic. In fact using non-scientific methods, not having access to necessary resources, applying personal feelings and taste and imitating other researchers` findings have all ended up in various errors in the field of etymology.In this article the author has explored different documents to impartially examine the root of several words.

Zoroaster, the prophet of ancient Iran, who probably lived at the beginning of the first millennium B.C promulgated a religion whose followers are now called Zoroastrians. According to the basic beliefs of this religion, Ormazd is eternal but nothing is mentioned regarding the eternity of Ahriman. It should be stated that although both have emerged from the same essence, Ormazd is a manifestation of mercy and grace while Ahriman represents wrath and usurpation. Zoroastrianism is based on benevolent behavior, attitude and deed. A faithful person has to comply with Ormazd and to contest Ahriman and devilishly soles.After proclaiming his religion, Zoroaster encountered oppositions from among the Aryan society. His two main opponent groups were Kavies and Karaps. Based on the Pahlavi Zoroastrian resources such as Dinkard and The Extract of Zadesparm, these two groups attempted to kill Zoroaster from the time of his birth. However, each time they were frustrated. Kei is a title of rulers, starting from KeiGhobad, who are known as Keiyaniyan. KeiGashtas`s reign, the last king of Keiyaniyan, coincided by the advent of Zoroaster. Despite all the oppositions he faced from Kavies and Karaps, Gashtasb accepted the Zoroaster’s religion. Hence, he has been commemorated in Gahan. Generally speaking, Kavi means Commander, king and ruler. While Karap means clergyman who performs religious commands. Thus, it is not acceptable to consider the two titles synonym and substitutable.

The works of Manichean religion have been obtained from Turfan and are written in Manichaean style. The language which is used in the Manichaean’s writings is called Middle Turfaninan Persian or Middle Manichaean Persian. The works of Manichaean in Middle Persian and Arsacid Pahlavi are in the form of fragments and can be divided into four categories from their content point of view: 1) works which talk about the creation of the world, 2) correspondences, 3) poems which are said to praise god and the great people of Mani religion, 4) prayers and advices. Manichaean poems are different from Persian ones on the surface, but they have some deep similarities in common. The differences are in terms of rhyme and rhythm. These poems do not have a prosodic rhythm. Furthermore, rhythm as is known in common sense is not seen in these poems at all. Rather, these poems have a syllabic rhythm in which the number of syllables in each hemistich is valid not their length, pattern or their order. Intonation is an important factor to distinguish a type of a poem.Manichaean poets said their poems in the form of short sentences and did not pay attention to the equality of syllables or the equality of stress in each hemistich. In their poem the number of syllables in each hemistich is never the same. Manichaean poems are classified into three groups based on their forms:1-Long songs made off up different sections called member.2-Long songs concerning worship (panegyric).3-Short songs.

Iranian’s culture and custom as well as the significant manifestation of its civilization have influenced the Arab’s culture in different ways and fields. The result of which is the improvement and sublimity of Arab in the field of governance, politics, culture, and technology. In this article we try to discuss and explain the ways Arab adopted and followed the manner of kingship in Iran. In order to achieve this aim, we will talk about the history and background of kingship and the dominant rules in governance among Arab in comparison to that of Iran. It is also stated how the inexperienced Arab rulers benefited the worthy experiences of Iranian government after the invasion and capture of Iran. Afterwards, they followed and imitated the manners and customs of Iranian rulers and applied it in their social, political, governmental and trade affairs. We will also explain the result of this process in various fields such as: administrative divisions, classification of social classes, holding national feasts and ceremonies, archery and polo, hunting, the manner of clothing and eating and coinage.

“Farrah” has always been considered as a God’s gift. In this research, the word “Farrah” will be considered from another point of view. First, a general definition will be given about this word, then semantic modification of the word “Farrah” will be mentioned according to the old Avestic and Pahlavi texts and finally the relation-ship between free will and fatalism will be studid.

The present article is devoted to investigate the mythological creatures and phenomena in Kamseh-e- Nezami. First, these creatures have been extracted from the book by applying a library method and searching the existed documents. Afterwards, the idea and belives behind each one as well as their application in Nezami’s book have been examined and analyzed. One of the important findings of the article is the fact that the elements of the culture and literature of the masses of people have been repeatedly used in literary masterpieces, although they reveal some changes in their external forms. These elements also provide the poets and writers with new materials to create novel themes in literature.

In this article the author has examined several dictionaries and texts in both Persian and Arabic in order to detect the origin, application and various meanings of the word “ruffians” in these two languages. To achieve this aim, attention has been paid to various indications from Koran, traditions, dictionaries, prose and poetic texts in both languages.The author has also mentioned his views toward the offered considerations by some of the contemporary researchers regarding the origin of this word. The results of these surveys are presented in this article, which all indicate that the word “ruffians” is originally Arabic but a borrowed word in Persian.

The present article is going to study the root of the word “kamar” as well as its restoration according to texts and lexicons of old words.A brief definition about the word and the way it is studied is presented in the introduction and studying the word in different texts and dictionaries is presented in the next chapter. After that, restoration of this word by regarding its change from Indo- European to new Persian is noticed. Finally, conclusion is made according to the views of linguists and historical changes of phonemes.

Nowadays, archeological studies are carried out in order to identify the location of the archeological spots and to record their specialties. This helps us to gain general information about the date and the occurred changes in the process of settlement in societies as well as other required information in different regions. These programs are generally considered as important steps for the analytical development programs and the historical changes of that special area.Various aims and functions are followed through archeological studies. These goals cover topics such as estimating the population of that area, studying the occurred changes in population in long-term, examining the relation between archeological places and natural resources and environment, identifying the cultural interzonal boundaries and the hierarchical order of ancient places and their spatial relation. To survey the town of Sahne a topographical method has been used. As it is known, by this method the archeological place is entirely taken into account by focusing on its location and the related are. This method satisfies the required information to prepare a historical interpretation of the habitat. Based on the applied method, the entire part of the town of Sahne has been examined. Excavation of several places in the west part of the country such as: Ganj dare, Abdolhoseyn hill, Asyab hill, Sarab hill, Gouvin hill, as well as Segabi, Bistun and Kangavar hills has accelerated the issue of recognition of era in this region. In studying the various regions of the town of Sahne, no plan has been devoted to examine the characteristics of Paleolithic are, rather most of the attention has been paid to the Neolithic are up to the present time. In this article the 102 detected places in the town of Sahne has been examined and analyzed.

Considering the glittering perpetuation of the process of the effect of Shahname on its future prose and poetic texts, Naser Khosrow as one of the outstanding representatives of the significant Iranian’s culture and thought is at the center of this process. Despite the intemperate viewpoints, probably the source of most of his epic-mythic allusions has been the national epic of Iran.Some facts which can be stated as the reason of his attention and inclination to Shahname are his secretary ship and his unique domination on Persian and Arabic literature, his comprehensive position in knowledge, his patriotism, his tendency to wisdom, his great passion for Ishmael religion and perhaps national sentiments of his clan.Among the different characters of Shahname, Fereydun is the one who has received the most attention by him. Generally speaking, Naser Khosrow has used the existing allusions of Shahname to achieve special purposes such as: to take a lesson, to make an image, to create allegory, to use it as a symbol of external magnificence, to explain didactic problems, panegyric, to attribute advice to the characters of Shahname and self-praise.In his poetical book, several cases of epic-mythic allusions have been used which in technical terms can be called “the elegant and rare allusions of Shahname”. These allusions are Zahak`s being alive in a prison in Damavand, domestication of animals by Fereydun, creating ambiguity based on the name Hushang and the name of the history Hushang, paying attention to the herbaceous generation of the first couples in the mythic of Iran and the sexuality of the four elements in ancient beliefs of Iranians.