جستجوی مقالات مرتبط با کلیدواژه "آفرینش" در نشریات گروه "ادبیات و زبان ها"

The most important concept of religions is “creation” which can shows the most important part of their followers' worldview. Gāhān is a part of Avesta which considers creation more than other part, such a way that, it can be said creation is the main contents of Gāhān. As regards that creation has been studied from the perspective of mythology. So it seems important to display Gāhān approach to creation. Expressions such as “generating”, “creating” and “constructing” were used to express the quality of creation and each of them had a special view of the creation in different conditions. In order to clarify creation quality in Gāhān, in this paper the "creation" concept will be studied according to these three words and, by comparing their application it will be deduced that there was a belief in the existence of three different stages of creation that started with “generating” then its requirements were donated and finally its components were constructed and the first generating was called as “primal existence” and it belonged only to Ohrmazd. Such an attitude shows a mystical view of creation.

The subject of the first man and how he was created has always been one of the intellectual topics of different nations and tribes and has been widely reflected in their beliefs and myths. In Iranian mythology, although there have been various reports throughout its several thousand years of history, most of the Middle Persian texts of Zoroastrianism have given this relation to Gayomarth. Sometimes other figures such as Manu,, Jam and Jamig, Mashi and Mashiane, Houshang and Tahmorath have also been suggested in this regard. Examining Middle Zoroastrian Persian reports, which are usually taken from the Avesta book and Zoroastrian religious tradition, and their writings mostly belong to the end of the Sassanid era and the beginning of the Islamic era, introduced Gayomarth as the first human and considered Mashi and Mashiane to be the offspring of Gayomarth. This topic, in a review of the aforementioned texts, shows that Iranian thinkers and mythologists at the end of the Sassanid era agreed about the first man and his origin.

A myth is a memory of peoples who have ancient civilization and culture; In this essay, we have tried to investigate and analyze the characteristics of the earth among the nations of ancient Iran, who refer to it as Sepandarmaz, based on its mythological basis and with special attention to the return of archetypes, and with the stories Let's compare epics such as Shahnameh and Garshaspnameh book. The earth is a mother who is not only among the Iranian nations, but also the majority of the nations, the symbol of the "mother of existence" and has had a soul and soul in the minds since the beginning; A mother who never stops giving birth and moving; The earth is alive and dynamic and has such holiness that Hormazd (God) created the earth after creating the sky. The earth, as the mother of existence in itself, nurtures snakes like Rostam, Sohrab, Siavash, etc. and does not stop giving birth to once again show the seed of such people in the existence of pious and righteous people.

Wonder letters are the works, which describes the wonders of the world and apparently illusory topics. A range of different sciences such as, geography, astronomy, philosophy has come together along with relatively folk beliefs. The authors of the present study seek to investigate the subject of creation and its quality in Toosi's Ajayeb al Makhlooghat and Gharayeb al Mojoodat, to get the most popular perceptions of the Toosi's time about the examples such as, existence and creation through this issue and consider this possibility that whether Toosi in the design of these ideas in this work,proceeds based on certain structure or not!The authors of these study have been used the descriptive analytical method, in the initial stage due to the diversity of the opinions in the aforesaid work, first they have categorized intellectual tendencies and then with the focus on the subject of creation, reflect saparatly the opinions of the wise men, philosophers, legislators, theologians, Dahrion(naturalists) and according to the investigations obtained, Toosi tries to set a kind of equation in the presenting of opinions, but at the same time has more emphasis on the opinions of legislators. He benefits from the argumetative framework of the theologians and the knowledge resources of the wise men but does not try, in order to validate these groups. The structural diagram of Toosi ideas adjusted in the subject of creation based on the matter,rank,modes and the conclusion of that is the world of possibility which duality of man and soul is its manifestation.

Mythological views about creation describe the way man thinks about existence and creation; they often try to remove the ambiguity from the stage before creation and creation. In his literary-mystical works, Christian Bobin has dealt with the ontology of creation, sometimes in a descriptive way, and sometimes with a literary and metaphorical language. His views on the system of existence are significantly similar to Suhrawardi's views on the “controlling lights” (al-anwar al-ghahirah) and “managing lights” (al-anwar al-mudabbirah). Bobin also considers transcendental factors such as divine light and angels, along other factors, to be effective in the creation and guidance of Nature. The present article tries to deeply read Boban's literary-mystical works and to better understand his worldview in accordance with Suhrawardi's philosophy of illumination (ishrāq). The result of the research indicates that Christian Bobin, based on a kind of illuminational self-knowledge and with a poetic-mystical appraoch, believes the myth of creation is in a continuous and permanent relationship with the "face of God". His view is similar to the Quranic view that every day God is engaged in some work (Kulla Yawmin Huwa Fī Shanin, Quran: 55:29). In his works, the myth of creation refers to a chain-like and eternal birth of "being" which is associated with luminous eternity. Like Suhrawardi, Bobin sees light as the basis of "being" and the cause of its continuity; his view is a kind of quasi-illuminational view.

Earth is the symbol of coldness and renewal, the dead go underground to renew and reappear in a new form; in other words, the earth is the mother of the universe and the soil is a ground for fertility and human life. According to many verses of his poetry Divan as well as his Masnavi Hadiqat al Haqiqa, Sanai Ghaznavi is well acquainted with the ancient culture of Iran; the mythological themes are reflected in his poetry. By using descriptive-analytical method, the present article intends to examine the mythological themes related to earth in the works of Sanai Ghaznavi. The results show that Sanai, relying on rich sources of Iranian mythology and Islamic culture, has well illustrated the myths of life and creation from the earth in his works; also, he was also fully aware of the relationship of the four elements, including soil, with other elements and with the four temperaments.

Abu al-'Ala Ma'ari and Omar Khayyam are prominent poets of Arabic and Persian languages and literatures, and the intellectual similarities between these two famous poets has been the subject of much research. In the present article, the influence of philosophy, poetry and mythology on the uncommon lifestyles of Abu al-'Ala Ma'ari and Omar Khayyam has been discussed. By using analytical-comparative method, it is tried to answer the following questions: Given the many similarities between Abu al-'Ala Ma'ari and Omar Khayyam, why did they choose a completely different lifestyle?   Can it be said that this difference is the result of their different perceptions of the same intellectual origins? Attempts have also been made to examine the origins of Abu al-'Ala Ma'ari’s pessimism and Omar Khayyam’s optimism based on the views of Plato and Cassirer. The results show that despite the many similarities between the two poets, Abu al-'Ala Ma'ari’s pessimism and his unhappy lifestyle stem from his poetic identity and mythological views; while Omar Khayyam’s optimism and his happy lifestyle are rooted in his philosophical outlook.

Reading the works of some Persian poets and writers such as Khaqani, Nezami, Beihaqi, etc. we face a rare usage of the word "sneezing" (عطسه) in a particular sense which is related to the concepts of reproduction and father son ralationship. In the explanatory notes on these works there is no comprehensive explanation elaborating on the reason for the poet or the writer’s usage of the word "sneezing" in this sense. Most of the scholars refered to some Islamic mtyhs but none of the myths make the relationship between sneezing and reproduction clear enough. The fact that the word is used in the same sense in English and French idioms and expressions (both comparing a child who looks exactly like his father to the father’s spit), raises the question as to whether there is any ancient myth which can be considered as the origin of this particuar usage of "sneezing" in different languages? According to the studies of Horn (2004) and Gadalla (2018), who traced respectively the origin of the English and French idioms, the ralationship between Sneezing and reproduction has its roots in an ancient Egyptian myth. The goal of this study is to show how the ancient myth has transformed to appear as a metaphor in Persian literature.

As Horn (2004), Gadalla (2018) and Frayer (2013) showed separatedly in their studies, the relationship between sneezing and fertility can be traced in different languages and cultures. Horn (2004) showed its examples in Italian, German, Portuguese, Greek, etc. He believed that it had originated from an ancient Egyptian myth according to which the God "Shu" begot his heir by sneezing and that is why his son was called "Tefnut" meaning "sneeze". The results of Gadalla's studies on the origin of the French expression corroborates this assumption. Frayer (2013) explained that saliva played a significant role in many ancient myths depicting the scene of the very first creation. As he put it in his article, saliva, just like dust and clay, was an essential component of the creation. In this respect, breath, spit as well as sneeze are three main images of creation and reproduction in myths since all the three contain saliva. In each language and culture, one of these three images dominated the other two. In ancient Greece, sneezing was considered sacred and divine. Aristotle believed that sneezing is related to soul as it comes out from head where soul is located in. Some African, American, Asian, and European superstitions stemmed from the belief that there is a relationship between sneezing and soul too. In Christian culture, the image of spitting was repeated in myths and the stories of the wonderworks of Jesus. In Islamic culture, although breath is the dominant image in creation scenes since according to The Holy Quran, God breathed out his soul to give life to Adam sneezing is considered sacred as well. It is believed that Adam sneezed following God's breath. It is also believed that cat was born when lion sneezed in Noah's ark, so there is a hint of relationship between sneeze, soul and creation/reproduction in Islamic culture, too. This relationship is highlighted particularely in Khagani's odes in 12th century. He repeatedely used "sneeze" as a metaphor for "child", "outcome" or "concequence" in his works.

In this study, it was tried to find what the Persian metaphors using the image of "sneezing" to indicate "reproduction" have in common with the other idioms and expressions using the related images in the same way in other languages. Horn (2004) and Gadalla's (2018) studies had already brought it in light that such images have the same origin. Frayer showed also how the original metaphor showing parent's saliva as the ressource of reproductive power has ramified into three main metaphors (sneeze, breath, spit) in different cultures and literatures. Since the images used in Islamic culture and literature were ignored in the previous studies, examples from both Persian and Arabic texts were analayzed to find out to which branch they belong. They then were compared with those belonging to other branches.

According to an ancient Egyptian myth , saliva is related to fertility. As breath, spit and sneeze, all contain saliva, they were used as the metaphors of "reproduction" in different cultures and some French, English, Italian, German, Portuguese, Greek expressions reflect the relationship between these three images and fertility. Having analyzed the images related to the metaphor cited above in Islamic culrure, we concluded that such relationship between the word "breath"/"sneeze" and reproduction exists in the latter culture, too.

In Islamic culture and Persian literature, the absolute dominant image among "breath", "spit" and "sneeze" (the three images related to fertility in different languages) is "breath". Evidently, the dominance of this image in Islamic literature is the natural corollary of the use of this image in the creation scene described by The Holy Quran, The image of "sneeze" also appears in some Islamic myths and Persian verses, specially in Khaqani's odes, to indicate "reproduction".

Propp recognizes two initial situations in the morphology of Russian fairy tales: defect and evildoing; however, he considers both as original spontaneous situations. In this article, it is assumed that these patterns are significant and also the deficiency has always its origin in evildoing, but this is not an independent condition in the Iranian thought. To discover the meaning of these patterns, the fairy tales and Iranian myths as well as the national epics have been comparatively studied. The analytical method is structuralism and diachronic. The results of the study show that the myths of creation have two models, both based on the struggle and conflict of two opposing forces; however, one is creative and the other is destructive. In the first, the creator needs an element based on which the material universe is made or dependent on. This model appears in the magical legends as a defect situation. In the second one, the creator creates the universe in an ideal situation, but it can be invaded by the devastating forces and exit from its ideal situation. This pattern appears in the magical legends as the evildoing situation.

Playing Chess with the Resurrection Machine is one of the eminent stories on the holy defense (Iran-Iraq war), which carries much structural and conceptual significance. Its literary significance among the novels in line with the discourse of war is due to its artistic use of myths to increase the interpretability and layers of meaning in the novel. In this novel, some of the constant issues of human beings such as good and bad, human suffering, and the control of destiny have been represented through recreating the myth of the fall of man, Jesus's death, and the fight between the hero and the dragon. It seems that some of the mythological symbols are embedded consciously and purposefully, while some others are involved subconsciously in the narrative. What brings all of the symbolic myths together is the human's fight against bad as opposed to being passive in the theme of the story. Moreover, the use of symbolic myths has increased the novel's interpretability. The interpretation of the characters regarding some of the symbolic myths has brought about a contrapuntal feature to the novel and has made a change in comparison with the previous routine war novels. The study borrows the method of critical mythology from Jung and Eliade in order to analyze and interpret characters, narratives, and other components of the myths represented in the novel, so that its explanatory and contrapuntal powers increase.

Myth, as one of the oldest and most important creations of the human mind, is also the maker of human life. It is a symbolic narrative of all existence that explains the great and fundamental issues, such as the genesis of the universe and its components and end the world. Despite the lack of historical and scientific evidences, myth for believers is a holy and supreme truth. One of the most important mythological narratives in all nations, is the myth of creation of man. Despite the intellectual, cultural and religious differences, different ethnic groups and nations share common views about the myth; there is a great resemblance between Aryan myth of creation of man, especially its Iranian version, and Semitic myth of creation. These similarities can be traced to the two religions of the Judaism and Islam. By descriptive-analytical method and based on narrations in Iranian and Semitic sources, in this article, we try to look comparatively at the myth of creation of man in Iranian and Semitic mythologies. The research shows significant similarities in these two mythologies, especially in the subject of the emergence of man from plant or soil. Sometimes, these similarities are due to the natural influence of myths, and sometimes are due to the fundamental and common beliefs of mankind that are the result of the common human biological experiences.

Creation myth is one of the central concepts of world mythology. In this study symbols used in Mantiq ut Tayr are analyzed with regards to creation myth. Attar starts the books with a description of divine creation in order to tell the story of the creation of the world. Using mandala like imagery he discusses the correspondence between an atom and the universe and the unification of thirty birds with Simurgh in order to give credit to the myth of the origin; thus he has recreated the creation myth. The heroes pass the rite of passage tests moving from chaos to heavenly stability. In this analysis and comparison, Mantiq ut-Tayr starts with the story of creation and ends with the story of recreation of creation through the myth origin. Atom, Mandala, Simurgh, Mount Qaf, seven paths, kingdom of Simurgh and voyage are reminders of the myth of origin which is retrieving and uniting with the virtues of the beginnings.

The mystery of creation as a complicated concept is present in all aspects of life, thinking, and imagination of human beings. Art and literature provide appropriate grounds for the reflection and representation of this amazing issue. Abolghasem Ferdowsi, is a poet who was born in the era which was the climax of the flourishment of Islamic civilization and formation of Mu’tazila, Ash’ari , and Shia schools of Kalam, and his poems are based on his wisdom and thoughts about God, man and existence. In this article “remarks about the creation of the world” as a part of Shahnameh is analyzed through studying the important philosophical principles and framework (e.g. creation of the world, pre-eternity or creation in time, the primary essence and the stages of creation) about the creation of the world in Ferdowsi era. This paper tries to show whether common beliefs of Ferdowsi era have been reflected in his remarks about the creation of the world. The results show that in Shahnameh the intellectual and philosophical thoughts of ancient Iranians and Islamic philosophers are accompanied together in a way that it is impossible to delimit Fedowsi to a specific discourse or thought, and he can be considered a representative of the wisdom of “ Islamic Iran” in his era.

Commenting on the universe and its beginning are the most important issues in myths. Myths of creation reflect the mentality of primitive man, they often have a purposeful structure and their goal is to remove ambiguity from the pre-creation stage. By eliminating ambiguity from unknowns and expressing the process of creation, myths attempt to convey man to the infinite time. The aim of present article is to identify the similarities and differences among myths and the influence of geographic environment on myths. To achieve this aim, myths were chosen from all continents. By examining the status of pre-creation in myths, the similarities and differences among myths were identified. Despite geographical diversities, the study shows that myths are very similar to each other. These similarities show that humans have common concerns. The most important common features of myths are as follows: the beginning darkness, the existence of water and its significance in all parts of the world, the infinity of time and the existence of the beginning chaos. Although myths are influenced by their environment, the impact of the environment on the beginning stage of myths is less than that of other parts.

In social and political scene of ancient Iran, many words used in Middle Persian (Pahlavi) texts, have had a pragmatic function apart from their theoretical and abstract foundations. The two words "Splendor: xwarrah" and "dutifulness: xwēškārīh" are the most important words which have close relationship and have the same functions. Middle Persian texts emphasizing on Dinkard show that these two words are in direct proportion to one another. It means that dutifulness in every one is a capacity of divine light and absolute brightness which is the same as divine splendor. This divine splendor is granted to every creature depending on the level of his might and performing his creation dutifulness. This glory is the result of the best performance of dutifulness by the person who has benefited the best functions for fortifying life factors. This capacity is made in every person by performing the best kind of dutifulness in order to be similar to supernal creatures. Therefore, he will be worthy of the title "splendid: xwarrah-omand" and stands in "Farhangiān" position. In this study, through examining primary Pahlavid sources and conforming them to social structure in ancient Iran, it is aimed to show the link between these two concepts as a combination of theory and practice in ancient Iranian sage's point of view, so that they could gain the most efficiency and concrete results from people's activity in order to obtain stable might.

Cosmic human, half-human creature is first, by giving body and soul, the universe out of nothing liberates. Death of the great man, who summarized the essence of the universe, the beginning of creation begins again with the breakup of his existence. His death is the only change to re-enter the world body. If the entry in the form of plants, animals or one of the phenomena of nature such as mountains and sky come and go and sometimes eternal life in the form of all existence. In this paper, the mythological origins of the world and humanity "cosmic human body" knows, are discussed. Psychoanalytic study of mythology shows the archetype of giant, born and prescient power potential in the field of personal communication with other people and human beings have it. In the story of the creation of man, the human basic pattern, sometimes deep into the darkness falls and breaks. Then the pieces are collected to be led to the origin. Yong maturity process "individuation" calls. An effort in which the man tries from former (ancient style) out and achieve universality and particularity of abstraction and the personality to reach individual character. At the same time, plans, regardless of gender or social class constraints, the idea of pantheism, to achieve the ultimate purpose that God or being one with nature, walk.