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

About most of the propre names of Firdowsi’s Shahnama one can find numerous information in previous literature, especially in Namenbücher and entries of encyclopaedias. We know the origin of many of these names, but we do not always know, or previous scholars have not shown with precision, in what way and through which changes these names reached the Arabic and Persian texts, in our cases Shahnama. Garsīvaz and Afrās(i)yāb are among these names. Although their origin in the Avesta is known, it is not known why they occur in these forms in the Shahnama and/or some other Farsi, Pahlavi and Arabic texts. In this paper, the author tries to collect and analyze the different forms of these two names in Pahlavi, Farsi, and Arabic texts and investigate the causes of their phonetic changes to finally find out why the names Garsīvaz and Afrās(i)yāb reached the Shahnama in these to not totally natural forms.

halim (classical Persian: halēm) is a thin food prepared from meat, alternatively spelled as ḥalim. This note attempts to determine which of the two spellings is older and more authentic. To achieve this aim, previous sources are reviewed and the (in)validity of perspectives presented in them are evaluated. Additionally, we highlight the usages of this word in classical texts and trace its evolution and etymology.

The district of Fešgeldarra, assessed here in historical context, also forms a distinct unit within the linguistic mosaic of the western Alborz, between Qazvin and Tehran, where an array of transitional dialects lies between historical Caspian and Tatic language families, now influenced by Turkish and Persian overlays. In the toponym (§6), the curious element p/fešgel is analysed as *pēš ‘front’ + *gar ‘mountain’, equivalent to the piš-kuh commonly used today.  This paper describes the dialect of Ziārān, the seat of the district, with an emphasis on its distinctive features. Consonant stops consist of two phonemic pairs: palatal /ҟ ǥ/ and velar /k g/; while q and γ, otherwise typical in Iranian, are absent in Ziārāni (§1.1). The word order is head-final, with the ezafe linker -i in noun-noun and -e in adjective-noun phrases (§2.2). Possession is expressed through has three constructions (§2.5), reflecting the hybrid nature of the dialect. In verb morphology, the past-stem formant -est- is productive across both transitive and intransitive verbs; it occurs in the past participle used in perfect forms as well as in many past forms (§3.2). The preterit and present perfect are distinguished by inflection: bénǥatem 'I threw' vs. benǥetám 'I have thrown' (§3.7). Posture verbs show an overt distinction between stative and dynamic aspects: ništám 'I have been sitting' vs. beneštám 'I have sat down' (§3.9), contrasting with Persian aspect-neutral nešastéam. The section on typology (§5) identifies thirteen grammatical isoglosses within Caspian and Tatic domains. The outcome reveals striking agreements with Caspioid Taleqani on the north, as well as Sāvojbolāḡi on the east, whereas the prevalence of past-tense formant -est- positions Ziārāni with the Tatoid varieties of Qazvin Kuhpāya on the west, as well as Tatic in general.

This paper is an attempt of presenting theetymology of two archaic New Persian words, paxta/baxta, and mačāčang. Paxta is a cultural term commonly used in Central Asia, denoting ‘cotton’ or ‘cottonwool’ in Tajik, Uzbek, and other Iranian and Turkic languages of the region. As for mačāčang, it is a very rare lexeme in New Persian, remaining as yet unexplained.

Bushehri's dialect is one of the newer Iranian dialects and is classified as one of Iran's southwestern dialects. Along with Bordestani, Tangestani, Dashtestani, and Dashti, it forms the Bushehri dialects. This dialect shares many similarities with common dialects in Fars province, as well as prevalent dialects in Boyer-Ahmad and Mamasani provinces. The goal of this essay is to review the etymology of several words from the Bushehri dialect that have been neglected. Many original words of this dialect have been replaced with Persian words and are occasionally forgotten.The methodology of this research is mixed, combining field research, descriptive analysis, and the utilization of various assets such as voice recorders, questionnaires, interviews, and valid first-hand references in the field of Iranian languages. The results of this research show that the Bushehri dialect is correlated with other newer Iranian languages and dialects in the New and Middle Ages, and ancient history. Furthermore, historically, the words in this dialect have undergone phone and phoneme changes. Some of the words in the said dialect have no equivalent in the Middle Persian language and have been directly incorporated from the ancient era, indicating the conservativeness of this dialect. Additionally, some of these words have been structurally and semantically altered.

In the holy Quran, several words have been used for the meaning of perception and knowledge; the verb "šaʕara" as one of them in Persian translations more often is equated with words ‘know’ and ‘understand’; but its more detailed components is the issue of this essay that is devoted to two sections of etymological and contextual study. Etymology based on the methods of historical linguistics and sources of Semitic languages, a comprehensive contextual study of all applications alongside each other, content analysis of verses and use of the anthropological achievements in discourse analysis of Quranic verses are the methods used in this article. Etymological evidences suggest that this word dates back to the ancient Semitic language and is made up of the hypothetical root of the "šʕr" (to divide, break open) in the same language and this root is also derived from the Afro-Asian root (ĉaʕ), meaning "cut" but in the Pre-Islamic Arabic discourse it is influenced by the word šiʕr (poetry) by semantic contamination. Negative application, no application in descriptive phrases, devotion to the perception of hidden affairs are the functional features of the term šaʕara that make the definition of the Qur'anic meaning of šaʕara as a " no-process perception" justifiable. No-process perception entails an increase in the role of imagination and reducing the role of time-consuming rational processes.

The study of the penetration and expansion of Persian loanwords in different languages including European languages has resulted, especially in the recent decades, in presenting some works which are indicative of the topic's importance and attractiveness. Reviewing the works reveal that finding Persian words in English, German, French, Swedish, Albanian and Spanish have been documented in some national and international studies, but the lack of such a study regarding Italian as an important European language seems obvious. While the number of Italian words in Persian is limited, the findings of the present study indicate that the number of Persian loanwords in Italian is around fifty. In this paper, twenty Persian words in Italian are introduced, described and analyzed. In addition to introducing the words in the donor and recipient languages, based on the authentic references and dictionaries, the transfer route, intermediary languages and semantic and phonological changes are dealt with.

One of the vague words of Shāh-nāma is the word "Karimān", which is mentioned in Shāh-nāma as Rostam's ancestor. Contemporary scholars, influenced by Mo'in, considered the meaning of "Karimān" is the plural of the word "Karim", and lexicographers, epic poets, and linguists called it a special name, but they could not express the etymology of the word.Using Diachronic Etymology and Comparative Linguistics, this paper examines the historical forms of the word (Kār-framān, Kahrumān and Qahramân) in comparison with similar cases in official sources and folklore literature in Persian, Turkish, Kurdish and Arabic. The old form of the word, " Kār-framân", in the official usage meant agent in the court in matters such as treasury and in military usage, meant the king's appointment in of the military department. For this reason, this title has been attributed to Sistani heroes, and in particular, to Rostam's ancestor. The implicit meaning of courage is also derived from the military usage of the word, used in the Arabicized form of the word ("Qahramân"). Ferdowsi also mentioned the form of the special name of this word as the name of Rostam ancestor, and changed "Kahrumān" to "Karimān" in order to rhyme with Narimān. The reconstruction of the story of this character in the cycle of Sistani epics, clarified his relationship with "Hüšang-Shāh", who in Sistani sources was the third king of Iran. Therefore, the problem of Karimān's attribution to Hüšang was also solved and it became clear why he was named the third king of Iran.

In this research, the words that are given in the first five chapters of ShikandGumānīkVichār by the author of the Pāzand text from Hindī and Gujarātī in the Pāzand text, along with Pāzand, Pahlavi form, Persian translation of words, etymology and their ancient form, are examined. The book ShikandGumānīkVichār was written by Mardānfarōkha, the son of Hōrmezddāt, after his trip to India and became acquainted with the Pārsī Gujarātī language during his travel to India, and also the author of the text of Pāzand of the book was one of the Pārsīs of India,that is why many words from Hindī and Gujarātī are mentioned in all the chapters of this book. The authors of this article, who are fully acquainted with Hindī and Gujarātī, have found and studied all these words in Hindī and Gujarātī. In this study, it was found that the author of the book and the author of the Pāzand, because their language was Pārsī Gujarātī, they used the Hindī and Pārsī Gujarātī forms for many words, and all the pure Hindī and Gujarātī words that existed in the first five chapters were examined, and the transliteration forms were also examined because they are given in Indian transliteration with Avestan script and for each word, the grammatical and gender category that the word has in Hindī and Gujarātī(masculine,feminine,neuter)was given, and notes were provided for each word separately. This article is the result of a discovery made for the first time in the world by its responsible author.

Mazandarani language and dialects belong to the branch of Iran's northwest languages and constitute a group of languages coming from the coast of the Caspian Sea. The dialects in this province are made up of two main eastern and western languages, and owing to the influence of Gilaki Language, the more we move from the east towards the west of the province, the greater the discrepancies in terms of vocabulary and sounds of the languages will be. Baboli dialect belongs to the eastern branch of Mazandaran province dialects which draws striking resemblance to other dialects of the regions from structural, and sound patterns. Collecting these words and receiving their meanings and concepts, in addition to preserving and preventing their destruction, can help to recognize ancient words, knowledge of phonetic-phonological changes and collect the necessary data to compile the etymological dictionary of Iranian dialects. In this research, two methods, field and descriptive-analytical research and linguistic intuition of one of the author who is the speaker of the dialect have been used. Etymological and phonetic analysis of these words show that many of them in the Baboli dialect sometimes have remained unchanged or with a slight change from Middle Persian to the present, and Some of them are even very similar to the words of older languages such as Avestan and Sanskrit.

The paper is an attempt of interpretation of some rare New Persian words, āšōγ, rabōxa, samārō/ūγ, and gēhān, mostly attested in farhangs.

The most important duty of scholars in the process of translating the Holy Qur'an is to understand the meaning of the Qur'anic words accurately and to choose the best equivalents for them, especially when the Qur'anic word has some special semantic components which have been neglected in the period of Classical Arabic. For example, the word "khuṭwah" is used in the Holy Qur'an only in the form of "khuṭuwāt al-shayṭān" (the footprints of Satan) due to having some unknown semantic components. Adopting the etymological approach, the present research is an attempt to (A) find the root "Kh-Ṭ-W" in various Semitic languages, (B) find out its oldest meaning, (C) study the semantic changes of this word towards the Qur'anic Arabic, and finally (D) reexamine its semantic components in the Holy Qur'an. Moreover, this study evaluates the success of Persian translators in providing equivalents for the Qur'anic word "khuṭwah". This study shows that one of the most significant semantic components of the word "khuṭwah", which has been neglected in the lexical and interpretive studies, is going astray and becoming lost. Therefore, "khuṭwah" at the time of the revelation of the Holy Qur'an referred to the footprints that cause the travelers to go astray.

The two concepts satan/Iblis are considered as the most important concepts in the Qur’an, as they have a major role in the system of guidance/misguidnce which is the main purpose of sending prophets and revealing the Qurchr('39')an. Providing an incorrect understanding can lead to a misunderstanding of the function of Satan in this system. This study tries to use the etymology by paying attention to the linguistic context of the Qurchr('39')an, to provide a clearer explanation of these two concepts and to examine the views of the lexicographers. It observed that the word "Sheitan" derived from "ŝtn" that means enemy, competition … coming from magic. However, despite emphasizing "ŝtn" as the source of "Sheitan", the lexicographers have emphasized the meaning of the root "ŝt" - deviate and turn aside- and have placed the focus of meaning on Satanchr('39')s own condition in being misguided. The combination of words in the meanings of enmity, discord, obstruction and magic with this word in the Qurchr('39')an confirms the results of etymological studies and shows that the focus of the meaning is on the effect of Satan on human misguidance and not his own condition. Regarding the word Iblis, the lexicographers have expressed two theories of derivation from the "bls" meaning despair or loanword in the meaning of mixed and inspector. Studies show that "Iblis" does not related to the meanings of mixed and inspector, but is a Greek word in the original sense of a liar and a special name for one of the Satans.

The aim of this study was to illustrate a historical and revolutionary linguistic etymology of “Ostura” regarding the same other words as Persian “Estareh”, Hebrew “Estar” and Sami Aramic “Estar”, “Eshtar”, “Athtar”. There are various theories about myth and its function in the literature of nations and its influence in disciplines such as psychology, literature, criticism, religions and history. The study also depicts the connection between myth and Greek mythology and words such as story or history. The present research is different from other researches in terms of the recognition of the beliefs of western scientists about Ostura from a positivism evolutionary historical point of view and Darwinism historical process. In no other researches there is a clear and decisive view on the etymology of the myth, its signification, its true meaning at the beginning, and its place in ancient Iran and especially its connection with similar words. The results of the study show that since history has a close relationship with star and astronomy, Osturas are as well star mappings that represent the existence of resting stars in the very beginning of the history and also a recorder of the appearance of moving stars according to traditional human being. Therefore Ostura is found in a lot of star samples which are sun-born, moon-born or star-born. Moreover, it represents heavenly house of the gods and Ziggurats which are the eternal house of the immortal gods. This indicator is clearly seen in the name of the city which was built by Keyumars, that is, Babel (Bab+el/eel), which means Gates of the gods.

In this article, the author discusses the origin of the Qur'anic word Furāt (Euphrates) and its transformation in some texts. In the author's opinion, the word fālād/fālāδ is another form of the word Furāt, derived from the infinitive form fārīdan. Although this word is very rarely used in Persian texts, it is still alive in the Persian language of Tajikistan and Afghanistan.

As a global phenomenon, loanwords are found in all languages. They could empower the target language, if being applied targetedly. Throughout the history, there have been vast linguistic relations between the Iranian province of Gilan and Russia. As a result of geographical proximity and long history of cultural, political, commercial, and military relations, many loanwords have entered the Gilaki dialect from Russian. Some of these loanwords could not be seen in the standard Persian language or other local dialects. In This paper, using Gilaki glossaries we will list Russian loanwords and will categorize them into: 1- loanwords which are not exclusive to the Gilaki dialect and could be seen in Persian language or other dialects. 2- loanwords that exclusively exist in the Gilaki dialect. Writing down the Russian equivalent for each loanword, we will also transcribe each one. Furthermore, the semantic, phonetic, and syntactic changes after transmission to the target language will be analyzed. The goal of this research is to introduce and explain the general process of word Borrowing in Gilaki. Studying the loanwords, we come to this conclusion that Borrowing mostly happens in lexical terms. The lion’s share of the loanwords is used in the everyday life of Gilak people and they rarely experience intensive semantic changes.