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

This article is based on Mithra/Mitra onomastics. The purpose is a qualitative diachronic survey about changes in Mitra and Mehr words in Phonological, etymological, and semantic fields. The domain of research was Old Iranian languages along with Sanskrit; then Middle Iranian languages to New Persian. The analysis showed that Mitra is considered a male deity by grammatical and biological gender in Ṛigveda, Avesta, and other ancient texts. Accordingly, the deixis for Iranian Mitra is “god” and not “goddess’’. Due to phonetic evolution, Mitra became Mehr in the Middle Iranian languages period. Due to the broadening of the meaning, this word accepted a new meaning, “sun”, plus previous meanings (friendship, promise, and treaty). Mehr shows a vast variety in the structure of Middle and New Persian compound personal names. This study showed that methods of compound personal name formation in Hindi and New Persian are similar. Religion, as a non-linguistic element was observed in Mitra onomastics: In contemporary Iran and the Muslim community (Urdu speakers) of India, Mitra is a female name; but in the Hindu community it is unisex.

Wrestling has been popular since ancient times and it has been associated with many aspects of Iranian culture. In this regard, wrestling has been a physical ritual, and today it is performed at the national, indigenous, and local levels. This study focuses on the myths behind this ritual movement. It is aimed to explain the myths that have been the reason for the meaning, continuity, and the value of this movement as a ritual in Iranian folk culture throughout history via the analytical method. In ancient culture, a person who fought with the destructive forces of nature became the heroic archetype who created livelihood and security in a society and was respected by the people. This challenge with the antagonist also entered the arena of the enemies of Iran, and wrestling was a symbol of the action of the heroes who fought a duel to protect his land and its values; but what was suggested in Iranian culture was that these heroes, whose actions establish the security and order of the society, first, must clear their background as an antagonist, and voluntarily go into the battle with shadows. In Iranian society, this became a value and moral foundation for the heroic archetype and remained in the collective subconscious of the Iranian society, and in the festivals of folk culture where wrestling is held, all these values are projected on the wrestler character. This forms the kind of social identity and cohesion through which viewers receive love and self-fulfillment.

 Brightness is certainly the most significant god in the Indo European mythology, and the cycle of opening and closing of day is the main theme in the mythology of this people.  Indo Iranian people have also based their myths upon the nature of light.  Creation, fertility, abundance of water, victory, and other components of life in their beliefs are different manifestation of the brightness myth.  Likewise in Japanese culture god of brightness plays a central role.  Amaterasu, goddess of light is also responsible for abundance and fertility of pastures and the imperial dynasty comes from the same race.  Her life story is the expansion of day and night cycle and resemblance of her life history with that of Indo Iranian people are far more than it could be assumed accidental.  Beforehand instances of the influence of Arian myths over Japanese culture were studied and introduced.  This article has made use of descriptive analytic method to represent common features of Iranian and Indo Iranian myths with the Japanese counterpart in terms of brightness Gods.  The results obtained show that Amaterasu myth according to Japanese beliefs has its roots in Indo Iranian culture considering the historical influence of Persian culture over the Japanese one.  Also centuries after the first entry of this myth to Japan in the second half of the seventh century AD, at the same time that cultural features of Iranians began to penetrate Japan Japanese emperors followed the example of Iranian kings who have long before established kinship to God.  They used Amaterasu myth to legitimize their sovereignty.

One of the stories about the myth of Mithra is her war with the god of sun on the birthday. On the other hand, one of the most questionable stories in Bible is the wrestling of Yaghoub with Elohim, the style, theme and features of which attributed to God does not certainly belong to the Old Testament. But so far as the elements of narrative are concerned, it is similar to the narrative suggested by Mehr religion.  According to the similar fiction in the Mithra religion, this article suggested that the wrestling with the goddess has moved from oral fiction of Mithra religion to Judaism. We considered the historical study of cultural contact that seems to have started from the era of Huris rule and Nuz civilization. In addition, some common elements like night, water, the sun and the morning are also reviewed. The most important mythological element of this narrative is to grant Farrah (blessing); however, the difference is that in the genesis, Elohim grants the blessing to Yaghoub, while in Mithra, the Mehr grants the light beams and the rule of the heavens to the sun. This difference is due to the transfer of one mythic element from a non-monotheistic religion to a monotheistic one.

In this study, based on the structuralist theory of Claude Lévi-Strauss, and by using a descriptive-analytic method, the mytheme, binary oppositions and the main structure of the narratives about Gioumard myth in the ancient texts will be explained and analyzed. In this article, the function of Mithra, Mashi and Mashyaneh myth, the two main oppositions in Gioumard myth i.e. death/ rebirth, and supernatural/ natural creation will be explained and it will be shown that Gioumard’s confrontation with devil reflects the battle of good and evil which is the basis of Iranian thoughts about dualistic world- view. The everlasting battle between Gioumard as the representative of humans with Ahriman, demonstrates the continuity of life and death circle since Gioumard defeat Ahriman in his life and by his death he gives Ahriman the chance to win. Then, Ahriman unknowingly reaches the end of “the limited time” and loses the battle.

A survey and analysis of the ancient Iranian religion calls for a profound familiarity with the Elamite religion and its gods. Elamite beliefs played an important role in forming the Iranian religion between the 4th millennium BC and the advent of the Indo-Iranians on the Iranian plateau. In this paper، we examine the Elamite religious background and the major gods and goddesses that were worshipped in Elam. The central motif of the serpent in Elamite rites is also discussed. Pinikir، the goddess of heaven، corresponds to the Babylonian Ishtar. She was later replaced by the mother goddess Kiririsha. Humban and Hutran were worshipped in the 2nd millennium BC and Inshushinak، great god of Susiana، formed a divine triad with these two deities. This triad bears remarkable similarity to the Iranian godly triad of Hormazd-Mithra-Anahita، recorded in Later Avesta and Achaemenid inscriptions. The character of Inshushinak undoubtedly helped shape the Iranian figure of Mithra. Other Elamite religious influences include Kidenn or the divine Aura، which influenced the formation of the Iranian Xvarənah.

During the long period of prehistoric times, the literature of every society was gradually shaped by myths, customs and practices of different groups of people who had come together in one geographical area. When such ethnic groups, with their unique religious beliefs, rituals and myths, were unified under a single political and religious system, their cultural practices often persisted in the new system. Furthermore, as time went by, the mutual interaction between each system at times led to intellectual and complicated (theological, ideological, literary) syntheses. The Epic of Gilgamesh, an epic poem from Mesopotamia, is among the earliest surviving works of literature. However, it seems that the geographical framework of the adventures of Gilgamesh and the description of landscapes are more characteristics of the area surrounding the Caspian Sea and Mount Damavand rather than Mesopotamia. This article explores a number of themes and motifs in The Epic of Gilgamesh and the medieval Persian Romance, Vis and Rāmin, to locate the archetypal Mesopotamian hero in the myths of the early inhabitants of the Iranian plateau; that is, in the beliefs and the myths of the ancient Elamites who had populated the Iranian Plateau well before the Medes and the Persians.

The bull-shaped mace is one of the most symbolic battle instruments in Shâhnâme which is used in the cosmic battle between Fereydoon and Zahhak, and its function for annihilating the evil has proved it as a significant instrument. This article studies this instrument in the mythological context of the bulls’ function in Mithraism in which the victory of Mithra in the battle with The Initial Cow is a requisite for winter’s evolution and the triumph of brightness over darkness. In Zoroastrian culture, this myth is seen as the creation of animals by the sperm of the sacrificed bull, and in Iranian epics, it is a symbol for taking revenge and continence. Sketching the bull’s head on this mace can be a symbol of eternal victory that guarantees an everlasting delighted living.

Aryanians believe in good and evil since a long time ago. Evil versus godly. Aryanians attribute rain, brightness etc ... to goodness and godly and darkness, drought and such, to the evils. Therefore good spirits which protect brightne'>S, heat and life have always been in challenge with bad spirits like darkness and drought. Their battles take place between the earth and the sky. the belief of "Dualism" has been existed amongst the Iranians and Indian- Iranian Aryanians for long before Zaratousht. But Zaratousht had a unique approach in citing his theories. His doualism theory has monotheism basis behind it. However good and evil are not different individuals both have been created by Auramazda