جستجوی مقالات مرتبط با کلیدواژه « بابل » در نشریات گروه « ادبیات و زبان ها »

In the study of Yašt 5, Nāhīd Yašt, J. Darmesteter and consequently, a number of researchers, have come to the conclusion that the author of several final verses of Yašt, has contemplated a human-shaped icon of Anāhīd in temple, the way it has been described and attached to the hymn. The preliminaries that led the researchers to draw such a conclusion are: 1. The final verses of the hymn show typical characteristic features of the idolatry tradition; indeed, the poet described the idol that he saw, for nowhere else in Vedic or Avestan literature we have not ever seen a detailed description of a deity’s garments and ornaments, as Anāhīd’s; 2. According to Berossus, Ardashir II, introduced and spread a heretical iconolatry cult throughout the Achaemenid Empire. But in the inference that is based upon these two premises, an obvious principle of logic has not been observed. Therefore, in this case, since the minor and major premises do not have the basic characteristics of a theorem, it is fundamentally impossible to substantiate or refute its hypothesis.

Iranshahr is the common name of the lands in Iran’s terrain recognized in Persian mythology and in Pahlavi texts as the land of light and the territory of Ahuramazda. This idea is repeated in geography books in the Islamic era and in Persian literary texts. The result of this view regards Iranshahr as a center for the ancient world which is sacred and should remain intact from the invasion of evil doers. On the other hand, Babylon had been an immense influential civilization in Mesopotamia rising after Summerians and had a great impact on other civilization of Middle East and North of Africa and in particular influenced Europe by its astronomical beliefs. After Cyrus’s capture of Babylon and its incorporation into Iran’s soil, it had been always regarded as part of Iranshar, a fact reflected also in geographic texts. Regarding this issue, Babel like Iran should be seen as a sacred and auspicious land, yet according to Iranian’s beliefs Babylon is assumed a place where demons and sorcerers arise and certain Iran’s miseries proceeds from this place and this is contrary to all the positive attributes given to Iranshahr. Using descriptive analytic approach in this research it is argued that since Babel is located in the west of Iran’s mythological geography where the sun sets, therefore according to cult of Mithras, its adherents believe that such strategic position had brought ominous outcome for the western lands, Babylon included.

Marzban-name includes old tales and narratives. It is believed that this book was originally written in one of the middle – Persian dialects. As Varavini says it was first written in Tabari language and after that it was translated into New-Persian by Saad ed Din Varavini and Malatyvi. By investigating its stories, it becomes obvious that, according to Varavini, Marzban-name has very old origin, even older than what Varavini claimed. This archaism is very obvious in the content of most of the main and secondary stories and also in its ironical structure. In this paper, by mythological- historical and socio- cultural analysis of Marzban-name, it is tried to find the origin of most stories and narratives which reflect the Iranian beliefs and ideas of neighbors whose culture has affected Iranian culture of that time. In addition, by referring to social, cultural and religious conventions of Iranians before Islam, the approximate date of this work which certainly refers to pre- Islamic period and Sasani-age would be estimated.