نشریه تاریخ اندیش
پیاپی 6 (زمستان 1398 و بهار 1399)

After Iranian conversion to Islam, the worship of Anahita as goddess of love, fertility and rain in the pre-Islamic Iran was being forgotten, whoever, the trace of worshiping this goddess can be found in the stories and beliefs of Bakhtiyaris. In the Bakhtiyari region, Anahita is known as Dalou and in a ritual ceremony, Bakhtiyaries requested Dalou to rain. In addition, Dalou is the messenger of spring and facilitates the passing of winter and determines the condition of weather in the day of Nauruz Celebration. Protecting environment and wild life and fertilizing animals are also undertaken by Dalou . Such beliefs and places which were the temples of Anahita in the near and remote past, indicates the survival of the goddess among the Bakhtiyaris.

religionThe Yazidis, a Kurdish-speaking people in the heart of the Sinjar Mountains and the city and around Mosul, have a long history of monotheism. The books “Black Mus’haf” and “Jelveh”, two holy books among the Yazidis, deal with the myth of the creation of the world and man. This research seeks to answer the following questions in a descriptive-analytical way: 1. Who are the Yazidis and where does their origin go? 2. What is the analysis of the myth of the creation of the Yazidis in the two Bibles? The findings show that Yazidis, both religiously and ritual, have a history of uncertainty about the existence of a wide range of Western reading and dealing with these books during the colonial period. Discovering the views of the Yazidi religion is about how the world was created, and that, given the findings and the many commonalities, the difference between it and other research in this field is that the Yazidi religion is related to pre-Islamic documents. Mitra knows. Second, the analysis of the myth of the creation of the Yazidis, like any other religion, has its origins and the views of its people, which are rooted in their beliefs.

So far different views have been put forward about two semi-mythical dynasties of Pishdadids and Kayanids. Some call them whole legends, some believe they are the storied versions of the Medes and Achaemenid era, some claims Pishdadids were legend but the Kayanids were historical and some others believe both were two historical distinct dynasties. But whether there is a field exploration about them or design a chronology based on computing library data, Not much effort could be observed. One of the problems is in which part of historical eras could Kayanids dynasty be placed that could be connected to the Achaemenids and Alexander periods. In this article based on the data of various related documents, this chronology is the issue.

Having studied the most ancient stories concerning western Iran, come to love myths, namely love myth of Zaryaders and Odatis and tale of Astryangayos and Zarina, both of which are of Median- Saka origin. The tsles which related by two Grecian historian namely Thales of Miletus and Ctesias went iton excessive details and some distortions were made in their origin, because their writer were unfamiliar with the Iranian culture and myths, but it is possible to find similarities in all of them by comparising them. It seems that such similiraties show that all these tales are of common origin. In these myths,along with relating stories, a series of historical events are also stated.In this paper, it is tried to study these love myths and to clear that whether they are made by the imagination of their authors or originated from a real origin.

Triumph was a significant subject in the antiquity. Some nations were after the victory in the battles with their enemies and others were interested in the triumph of the good over evil. The Urartians developed their borders from the shores of Lake Van to the north west of Iran in about 8th century B.C. The victory was crucial for Urartians and Zoroastrians. Ḫaldi in Urartu and Bahrām in Iran were worshiped accordingly. It is the aim of this paper to answer the question of the possibility of their similarities and differences as Triumph Deities and what was the meaning of triumph for these two nations

Among the mythological characters, Fereydoon’s personality has certain characteristics. He named as one of the Pishdadi kings in Avesta and the Shahnameh, has become a symbol of Ferdowsi’s conquest of good and evil and justice. The victory of Fereydoon over a dave like Zahak was not only the beginning of the reign of great Iranians but also the headline of the division of the world between Fereydoon’s children and the coexistence of human beings is considered. Fereydoon had a profound impact on Iran’s historical relations with other states, and also there are some common points with the story of Fereydoon and the myths of neighboring civilizations and some Sami prophets. The method of this research is based on theoretical research and library studies.

Myths have a long history and root in native and ethnic cultures of each region and are linked to stories and legends. The human-scorpion myth, which is engraved on the pottery`s of Jiroft civilization, has a great deal of semantic complexity and carries different meanings in different instances with different positions. Reaching clear and conclusive results in this field requires the recollection of the clay tablets discovered during Jiroft civilization. In order to reach to conclusive results, visual and semantic analysis are required. By examining this field and looking through the human-scorpion motifs on Jiroftian pots, there is a clear link between the written literature of this period and the themes presented on the dishes. There is an obvious linkage between the context of these stories and schemes recognizable. The semantic relationship between human-scorpion images and death and life notions on one hand, and Gilgamesh’s story and Etna’s story on the others, became clear where it indicates the direct semantic connection between this myth and life and death notions. This study is conducted to investigate the duality between life and death (immortality and diminution) as pure notions in accordance to this mythical role characterized in above mentioned stories. The research method in this study is descriptive-analytical and using library resources.

Mazandaran or Tabarestan as a part of the Iranian land has been of great importance to the Aryans. In the Avesta and the religious texts of Mazdiseni and Iranian myths are mentioned different areas of Tabaristan, as the earliest places of the earliest kings and Pishdadian. The Haraz River, Damavand and Alborz Mountains and the Mazandaran Sea have been mentioned by various names. There is no mention of two of the sixteen areas mentioned in his section; Tabarestan and Iran Vich. Given this, one can think that the two places were one.