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

In some Middle Persian texts, there is a story about Gayōmart which is not mentioned in older texts such as the Avestan texts, and also it is difficult to find evidence of it in Persian and Arabic epics. This story refers to the killing of a demon named Arzūr by Gayōmart, the work which is counted among the most important works of Gayōmart on the day of Khordād of the month of Farvardīn (the sixth day of month Farvardīn). In addition, in Avesta, Arzūr is the name of a mountain where the demons gather and in Pahlavi texts such as Bundahišn, Šāyist Nē-šāyist and Pahlavi Rivāyat, it has been mentioned as the gate of hell and the passage of Ahreman and demons. In this article, an attempt is made to explain the relationship between mount Arzūr, the door of hell and the demon Arzūr, by searching for the name Arzūr in Avestan and Middle Persian texts, and also in the Šāh-nāma and Ātār al-Bāqīah. As far as the author is concerned, Šāh-nāma story can be reconstructed with respect to Pahlavi sources and Bīrūnī’s account like this: Gayōmart killed Kharzūr/Arzūr’s demon; After that, Ahreman sent Kharzūrān (= son of Kharzūr) to fight with Gayōmart and in this battle, Siamak was killed. Finally, Siāmak’s son took revenge on Kharzūrān and killed him.

Puruša is the first giant who is sacrificed and the world is formed from the pieces of his body. His myth can be found in 90 ͭ ͪ hymn of 10 ᵗ ͪ Mandala of the Rig-Veda. It is an Indian creation myth which is similar to Kiyomars (Gayō.marǝtan) and his sacrificial myth and creation of human beings from his semen. Puruša who is a thousand-headed and thousand-eyed being, and as big as all human beings and Gods, is sacrificed by Gods to form all cattle, forests, villages, verses, chants and ceremonies. All Brahmans, warriors, businessmen, and farmers come into being from his body pieces. This hymn contains 16 stanzas. The hymn of Puruša is translated to Persian in this article, then its important words are analyzed in grammatical and etymological aspects, then the similarities and differences of two myths of Puruśa and Kiyomars (Gayō.marǝtan) is described by comparing them.

Myths are closely related to social issues.  Social rereading of this relation necessitates a theoretical background in order to explain the relationship between the text and its medium.  The relation between Literature and society is defined according to the sociological parameters of the cultural medium since this medium is the arena where all cultural creations particularly literary ones through different forces cause a cultural action to take place.  Using content analysis and documentary search method, this research seeks to study Kayumars’s myth according to Persian cultural medium.  The results found are as follows: Since mythological tales in Shahnameh are narrated within a historical time span, dealing with myths is considered as a kind of deliberate return to the myths whose most dominant aspect is the social one.  The existence of numerous narratives of Kayumars’s tale within the cultural medium and Ferdowsi’s particular choice of these narratives is indicative of certain social consciousness which is connected to the social Persian medium of Ferdowsi’s time.  In textual structures of kayumars’s myth in Shahnameh there are instances which refer to the religious aspect, social norms of the society of the time and also refer how Ferdowsi had been under the influence of social movements and central powers of his time.

Review of myth means watching the imagination of human about himself and environment in the past centuries. Indo-Iranian to the general and Iranian In particular, knew agriculture and farming and its value and effects, from the primary migration.an important reason of Aryan great migration was agriculture jobs – however simple method and form- and  preventive factors in cooling weather condition and darkness of their primary houses. The Iranian living agriculture was reflected in scene of fortresses which were collection of buildings agricultural and Animal husbandry in the age of the great migration. but one of the most wonderful aspect of ancient connection between Iranian and  agriculture, was the presence of The initial Human-plant in kingdom myth and the continuous relation of dawn and sunset of many of Iranian kingdoms with the custom of fertility of  earth. in this research, by studying and evaluating the Iranian myth with using the analytical method, We try to search about The initial Human-plant in Iranian myth and edit and suggestion the new cycle for Analyzing the mythical narration by the name of the Human- plant life. Also, the exact meaning of kayumarth is the Human-plant.
 
  Myth is a picture of attitude, knowledge, culture, livelihoods and other components of human life in the distant past. Ancient Indo-Iranian mythology is also a narration that has passed since Indo-Iranian since the pre-Aryan masses to the beginning of history. By care in the ancient Indo-Iranian mythology, we can learn about IndoIranians livelihoods, especially longtime ties with the plant. These people were shepherd and farmers in the northern earth orbits and Their migration also caused the same livelihood associated with the plant Which made the search for warmer lands necessary. As soon as the warmer lands were available, the Aryans created residential, agricultural-livestock collections called "Var". That must mean housing, homeland and territory, and the Vars was filled with the trappings of Agriculture. IndoIranians long and unbroken link with the plants, in the mythology of these people would have been wonderful had profound effects and projections. One of these images, were primary "Human-plants". The people whose creation or birth are due to the fact that they increase the plants Or that their death causes or increases the plants. In the Archetypal analysis, these peoples can be themselves plants And some of them have explicitly declared the plant, like Mashy and Mashyane and also their father, Kayumarth; other specimens are strongly bound to the plant, like Faridun and Jam, which were born with the extract of the plant or Siavosh, who died, caused the plant to grow and other examples.  The cycle of growing-pouring- growing of plant was one of the most familiar and most frequent cycles in the periphery. This cycle was so effective on the Aryan dynamics that they saw the birth-death-birth of the people similar to it And they considered elderly people with  plant origin. So Human-plants life cycle theory can be the New interpretation and efficient in investigating of elderly people living in the ancient Aryans mythology.
  This research is based on the description of the primitive personality of Indo-Iranian mythology and analysis of their mythological narratives, especially Jam, Faridun and Kayumarth. In this paper, according to the Kayumarth myth And his direct children Which they have considered in a number of mythological narratives as plant and by comparing the narrative of their lives with the life of Faridun and Jam, we come to the theory of the plant-human life cycle in the Indo-Iranian mythology.
  According to the Aryans, the transplantation of the plant with humans has been such that Any incident in the world of plants has caused an incident in the human world. The creation of many godlike people, such as Jam and Faridun, was caused by the aging extract of the holy plant by their father. This incident should not only be a plant shrub or extraction, It should, however, be recognized as a symbol of the entire set of breeding, spreading, dredging and planting, Because the life of the people of the Aryan godlike peoples, such as the Kayumarth (Yashts, 1377: Farvardinishht, point 95), Jam and Faridun (Hamzaye Esfahani, 1346: 33) It was accompanied by the pleasure of the plants and their increase, along with the ritual of Harmful Holy Plants and Medicinal Plants. On the contrary, any incident in the human world would have caused an incident in the world of plants As the kayumarth, siavosh and nowzar were killed, the plant was planting. As the primary Aryans, they owe their lives to the plant, They considered the killing of humans and watering the soil with human blood, causing plant fertility. This belief was also the result of the obvious experiences of the Aryans, Because they saw that humans and livestocks were created from the plant and when the human and the livestock die, you also grow from their soil, So humans are plants, and when they die, they grow again. Believing in being a human beings among the Aryans was a native belief, Because it were in relation with the other two believes in Aryans: Believing in the god of the sun and believing in the god of “farre”. The plant grows from sunlight and the primary Aryan human is also from the sun race. Farmer Aryans have found that The growth of the plant is associated with the sun's rotation overnight and one solar year, Also, Farra that is like the sun, has a home inside the king and Farra causes plant growth. Interestingly, the plant itself is one of the carriers of Farra (Ardavirafname, 1993: 57). Because the spirit of the king is Farra's house, The birth and death of the king, sunrise and sunset, and increasing and decreasing of Farra, all are affecting the plant life. Therefore, the rising and dying of kingdom in the Aryan tribes is the process of transferring of Farra to ensure the prosperity of the Aryan world and their fields.
  Primary people in Aryan mythology are creatures with plant origin Or that the Aryans narrated their lives in the same way as the plants lived. The life cycle of the primary Aryan people is in accordance with the life cycle of the plants: Rise, grow, reached and swollen the fruits and ovaries, rupture and pour the contents of the ovaries and fruits, reburied. Also, these steps are in accordance with the stages of personality development in Jung's theory of psychology. The cycle of plant growth-Shed- growth, the cycle of Sunrise-Sunset-Sunrise and the cycle of the  of Farra's increasing and decreasing can be traced simultaneously in the life of Indo-Iranian Human-plant, Because in outer space, the life cycle of the plant is associated with the sun cycle in a day and a year. Also, the Aryans, considered the, Farre cause of the flourishing of everything, including plants. On the other hand, the primary Aryan man was considered as a plant, it was from The race of the Sun and a Owner of Farra. As the formulation of the individuality process in Jung's psychology has led to many improvements in the mythological critique, And gave us a more accurate understanding of mythological narratives, Recognizing and elaborating the life cycle of the Indo-Iranian Human-plant and adapting it to the life of the primary people of mythology can help us to recognize the more ancient forms of the lives of these people and the discovery of the drowning and transformation of their lives. the transplantation of the plant with humans has been such that Any incident in the world of plants has caused an incident in the human world. The creation of many godlike people, such as Jam and Faridun, was caused by the aging extract of the holy plant by their father. The death of the primary people of mythology is also coincident with the events of the world of plants. Just as pouring the plant, the fertilizing of the earth and the growth of fresh and succulent plants, the death of the primary human is also a rebirth of reproduction and transferring of Farra from the corroded body to a new body resulting in the continuity of happiness and abundance in the world. It is possible to translate “Gayya maretan” (Kayumarth) into a living one that dies, but by proving the plant life of Kayumarth, “plant human” can be regarded as more accurate and more accurately equivalent to the name of Kayaumarth.Also, the exact meaning of kayumarth is the Human-plant.

Ferdowsi's Shahnameh is the document of our national and religious identity and analyzing its structural and conceptual dimensions and particularly studying it comparatively with other religious and mythological texts seems to be necessary in order to achieve greater understanding of its mysteries and to attain its moral and spiritual doctrines and messages in any era and for any generation. In this study, through analyzing Shahnameh and taking advantage of valid sources on Shahnameh, mythology and history, initially the main subjects and titles in the mythology section were studied, particularly three mythological characters ( Kiumars (Qmars) and Houshang), then symbolic and Gnostic interpretations were analyzed and compared etymologically, and finally conclusions were presented according to available evidences. Accordingly, each character and hero in Shahnameh demonstrated a manifestation of religious beliefs, moral characteristics and his Ahura and evil nature, and he was given an appropriate title.

Mythology allocated a large part, fundamental and effectively to the human mind. The knowledge of mythology in fact recognizes the important infrastructure of ideas, culture and civilization. One of the most common ways to study mythology is to implement psychological ideas in mythology. The result is not only a better understanding of mythology, but also a better understanding of human psyche and man’s individual and collective life. In this study, we want to take advantage of Jung's theory of personality psychology to explore the myth of the creation of man in ancient Persian mythology. In this paper we refer to Jung's theory of personality psychology to explore human creation in ancient Persian myth. Carl Jung believed that in human there are two sexes together. Kiumarth, the first human in Persian mythology is a creature who denotes both a man and a woman: Mashya and Mashyana. The evolution of the first giant into the king-priest, the expansion of his character and finally his martyrdom are, according to Jung's theory, the steps that existed in the Persian myth of human creation. This article studies the human creation on the basis of ancient Persian and the Middle Persian sources in the light of Jung's personality theory.

Myths change from over time. Some factors like social structure, mode of production and government administration lead to changes in the nature of myths. Also religious beliefs have some interrelationships with these factors; that is, they influence and are influenced by them. In the mythology of Zoroastrianism, the myth of first man, as a part of the myth of creation, has changed in the passage of time. After settling down in Iran, Aryans reshaped the myth of the first man while considering the needs of the society and novel situation. Yameh or the first man who performed the role of the first king and ideal king, gained some of the most distinct features of the most important character in mythology of Zoroastrianism that were bestowed on him. The present article tries to study these issues.

In all Pahlavi texts and remained narratives of Seir al-Moluks, Kiumars has been introduced as the first human being. According to these texts, the generation of mankind continues after the death of Kiumars in confrontation with Ahriman and the coitus of Mashy and Mashyaneh. However, Ferdowsi’s Shahnameh is the only text in which Kiumars is the first king. In this text, the battle between Kiumars and Ahriman has been narrated in a different manner, too. Comparing the tale of Kiumars in Shahnameh with the texts influenced by Seir al-Moluks can lead to new results about the changes and transference of Kiumars from myth to a literary text like Shahnameh. Gerard Genette’s hypertextuality is an approach which deals with the relationship between pre-text and hyper-text. In the transference of a text to other text various changes occur which are called transformation. Based on the comparison of Kiumars tale in Shahnameh with the texts influenced by Seir al-Moluks according to Genette’s hypertextuality, the transformations of expansion, cutting and evaluation are the most important factors of changing of this tale in Ferdowsi’s narration which have been done to dramatize, demythologize and make believable this story as well as strengthen its linear relations with next stories and harmonize the events with the belief system and worldviews of Shahnameh’s addressees.

Mythologists have adopted various approaches to the study of myth. But, archaeological approach to myth is unprecedented. There were some attempts like that of euhemerists to degrade the mythical gods, suggesting that they are real personages (humans) by desanctifying them. Though, none of these attempts were based upon archeology which can be considered a new science, and also is deeply different from what has been done in this research. This paper aims at analyzing the mythical character of Kiumarth according to archeology. The surprising result of this research is as follows: Kiumarth era matches Mesolithic period and Kiumarth man matches Neanderthal man and his culture matches Mousterian culture, and the climate at his era matches the last glacial climate. Methods used in this research are derived from archeology (stratigraphy and typology). This study can be a starting point for exploring myths from an archeological perspective.

In mythological texts, Kayumars is introduced as the first man, prophet and the first king. In Farsi and Arabic texts remaining from the first centuries after Islam, often he is introduced as the first King. It seems that this side of Kayumars’ character could be the remnants of the narratives and informal and non- governmental Khodaynamehs prior to Islam which was most common in the Eastern Iran and to which one has no access. Also in Zoroastrian books left behind from the last centuries of the Sassanid reign and the first centuries after Islam which was written in Pahlavi language, Kayumars appears as the first man created by Ahuramazda and upon his acceptance of the Mazdaei religion, he brings salvation to the mankind. However it must be taken into account that all these narratives are the outcome of the thought processes of the official writers and priests in the Sassanid era. The heroic narratives in the eastern Iran which recognizes Kayumars as the first king in the Pishdadi dynasty are not far from the priests’ narratives in the western Iran in terms of time. Now the question arises that whether these narratives in the earlier times were as such? Was Kayumars regarded as the first creature, created by the Ahuramazda in those first days? This article attempts to put forward a theory in which Kayumars is part of the mythological archetype of the sacred marriage between the “God of heavens” and the “Goddess of the Earth” that caused the growth of plants or birth of humans from the Earth’s core and it is believed that Kayumars in this ancient myth, is the name of the seed from the God of the heavens.

Shahnameh is the Iranian national epic rooted in the national and collective unconscious of the Iranians. Shahnameh can be studied from different points of view، such as Jungian perspective. Archetypes are the crucial parts constructing Jungian analysis and the Old Wise Man is one of the most prevalent ones. This archetype، the Old Wise Man، appears in stories and dreams and helps the hero succeed. The Old Wise Man is seen in many stories of Shahnameh. Kumars is the first old wise man in Shahnameh whose guidance helps Hooshang to become the king of Iran. Zaal is another well-known example; Zaal’s teachings help Rostam، the national hero of Shahname، and the kings such as Keykavoos to succeed; Zaal is the savior of Iran and the Iranians.

Kayumarth is one of the fundamental figures in the mythological history of Iran. Although he does not figure in Zoroaster’s Gathas and the Hindu Rig Veda، he plays an important role as the prototype of the human beings in the Sassanid Zoroastrian culture. In the Khodāy-nāmes، the Shāh-name and the historical texts of the Islamic era، Kayumarth is referred to as the first king. Drawing on the mythological approach، this paper tries to analyze and compare the structural pattern of Kayumarth mythical functions in mythology with the corresponding narratives in different cultures in order to shed further light on the archetypal dimension of these accounts. To that end، the mythological functions of Kayumarth have been classified under three categories: Kayumarth as the archetype of the first human; the primordial couple and Kayumarth as the first cultural hero. Examining the patterns of philosophical and pre-historical origins of the narratives and their relationships with the Zurvānic prototype have revealed that in the Zurvānic-Zoroastrian branch of the Sassanid period and the sects such as “Zurvānyeh” and “Kayumarthyeh” which had a profound impact on deterministic and astronomical beliefs of this era، Kayumarth narrative is simply the repetition of the ancient pattern of the collapse of the first giant god in Zurvānic culture، a personality who can be deemed as the «microcosm» resulting from the repetition of the “Macrocosmic” prototype (i. e. Zurvan).

By historical (diachronic) studies in language, we ca be had a historical approach about the language alterations. These alterations are often suitable visible of cultural transfer appearance in various societies, during history. The results of these studies have been affected on anthology and anthropology progress. These results can be agreed to mythologist, the important information for interpreting and discovering the symbolic meanings and confirming their theories. This article first begins by an introduction about the connection between language and myth and the mention of some theories respecting this case. Then present the analyses of some ancient Iranian myths, by this approach and using of incorporating the language study and mythological semi logy and searching the connection between lingual texture and mythological theories. For example,conformity Jamshid and Kiumarth words with first human and first twin patterns,since present the connection between Farvardin and foreteller cap, and issuedescribe the cultural transfer appearance about meaning changes in Kavi andKianian words.In this paper, we try to present using of historical studies in language, fordiscovering the symbolic meanings and content analysis of myths.

Shahnameh, composed in the 10th century by Ferdowsi, is one of the most significant classics of the world. It is about heroic tales of ancient Persia. The contents and the poet's style in describing events takes the reader back to ancient times and makes him/her feel the events. Ferdowsi worked for thirty years to complete this Crown Jewel of Persian literature. Publius Vergilius Maro known as Virgil (October 15, 70 Bc – September 21, 19 Bc) is a classical Roman poet, popularly known for his Aeneid. This research tries to examine people and heroes in both Shahnameh of Ferdowsi and Aeneid of Virgil to assess their similarities and differences. Comparing mythological principles of the great works of the world enables us to understand them more profoundly. Thus we can appreciate better the greatness of the Shahnameh and also its complicated layers. This analysis attempts to compare both the main characters of two works and also those mythological similarities or differences we usually find in these masterpieces. In this article attempt has not been to compare one characters of the two works by one the since it is not possible to compare precisely the main characteristics of mythological characters of one nation with another. However, in this article the significant differences and similarities between two masterpieces have rather focused on those components on which the identities are made.

Studying about demons is of great importance due to their widespread role in the literature of Iran such as the Middle Persian texts and the national epics. One of the most obvious periods of the representation of demons and their pervasive presence against human beings is the mythical period of Shahname. In this period, demons are considered as humanlike creatures, standing on their feet and using their hands. They possessed a society, culture and civilization which are more modern than that of human beings. This progress has made them detach themselves from their internal pure nature and invade their neighbors.Therefore, in the mythical period of Shahname demons are aggressive tribes who have attacked Iran.

According to the Iranian myths, creation is divided into four periods of: Minu(heaven), Guity(universe), the battle of Ahura with Ahriman(devil) and rebuilding of the universe. These four periods have left most of their symbolism and mysteries in the mythical periods of Shahnameh. Kayumarth period is the memorial of the creation of Minu and Guity wherein human beings possess heavenly features within life and soul. By the murder of Siyamak the third period, that of battle starts and extends to the period of Hushang and Tahmureth when we have the victory of Tahmureth over demons and darkness. This is followed by the fourth period of rebuilding the universe and rejoining Minu.