Academic literature on the topic 'Indo-Iranian tradition'
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Journal articles on the topic "Indo-Iranian tradition"
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Mukhidinov, Saydali. "Ancestral Home of Indo-Aryan Peoples and Migration of Iranian Tribes to Southeastern Europe." SHS Web of Conferences 50 (2018): 01237. http://dx.doi.org/10.1051/shsconf/20185001237.
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The article attempts to clarify and analyze the opinions, hypotheses, ideas and assumptions of scientists studying the issues of ancestral home of the Indo-Aryan peoples from the historical, archaeological and linguistic points of view. The Eastern European localization of the ancestral home of the Indo-Aryan peoples in Southeastern Europe and their migration is considered in the article. The territory of Central Asia was occupied by the Iranian nationalities in the beginning of the historical period (VII-VI centuries BC): Bactrians, Sogdians, Khorezmians, Parthians, Saka tribes. The analysis of relict phenomena in the languages and culture of modern population of Central Asia, in particular the population of the Pamirs, shows the presence of an ancient Indo-Aryan layer. In this case, a specific convergence is identified, which is precisely oriented on the ancient Indian tradition. At the same time, even more ancient traces associated with the pre-Indo-Iranian population of Central Asia are revealed. The substrate layer played a huge role in the genesis of the culture, ideology and ethnos of the most ancient Iranian-speaking population of Central Asia. It had a huge impact on the establishment of its social and economic basis.
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Kulikov, Leonid. "The First Woman Yamī, Her Origin and Her Status in Indo-Iranian Mythology: Demigoddess or Half-human? (Evidence from R̥gveda 10.10, Iranian Parallels and Greek Relatives)." Studia Ceranea 8 (December 30, 2018): 43–75. http://dx.doi.org/10.18778/2084-140x.08.03.
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This paper focuses on the mythology of Yamī and her twin-brother Yama (the first humans according to Indo-Iranian mythology), their non-human origin and some aspects of Yamī’s behaviour which presumably betray a number of features of a female half-deity. The relationships between Yamī and Yama are the central topic of the dialogue hymn Rgveda 10.10, where Yamī attempts to seduce her twin to incest in order to produce offspring and thus continue the human race. This offer is refused by Yama, who refers to the inappropriateness of incest. Although Yamī and Yama are humans according to the Vedic tradition, their origin from two half-deities – a Gandharva father and an Apsara mother – remains inexplicable: how could a couple of non-human beings (half-deities or demons) give birth to humans? Obviously, the mythological status of the twins should be reconsidered. I argue that at least one of them, Yamī, retains immortality and some other features of the non-human (semi-divine) nature. On the basis of the analysis of the Yama and Yamī hymn and some related Vedic texts, I argue that this assumption may account for certain peculiarities of Yamī’s behaviour – particularly her hypersexuality (which can be qualified as demonic type of behaviour), as opposed to the much more constrained, human type of conduct displayed by Yama. Given the notoriously lustful character of the Gandharvas, an origin from this semi-divine creature may account for Yamī’s hypersexuality. Although the word gandharvá- does not have Indo-European etymology, we can find possible Indo-European parallels. In particular, the Gandharvas are comparable with the Centaurs, which cannot be etymologically related but possibly originate in the same non-Indo-European source. There are some reasons to assume that both words are borrowed from the Kassite language and mythology, which, in turn, may have been related to the language and culture of the Proto-North-Caucasians. Although we do not find exact equivalents of Yamī outside of the Indo-Iranian pantheon, indirect parallels can be found in other Indo-European traditions. The Apsaras (water nymphs) can be compared to a variety of water deities (nymphs) in Greek mythology, such as the Naiads, or to the Slavic rusalki.
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Sandness, Adéla. "“In the footprint of Iḷā” : An EarIy Image of Sacrificial Cosmology in Vedic Tradition." Studies in Religion/Sciences Religieuses 39, no. 4 (October 14, 2010): 509–21. http://dx.doi.org/10.1177/0008429810379970.
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The poets of the Ṛg-Veda speak of the “navel of the earth,” which is the “footprint of Iḷā.” It is among the oldest expressions available which describe a place of ritual offering to the gods. In this case, it is an impression in the ground thought to have been the footprint of a cow, into which was poured milk and butter. The word padá names the footprint in the Indo-Iranian expression “in the footprint of Iḷā.” Yet padá also means “word” and the etymologically related term pāda means a “stanza” of the sacred poetry sung by the ancient visionary poets as they sang their world into being. The footprints are thus also those of the cow Speech whose “supreme place” is parallel to the place of offering which is the footprint of Iḷā. This paper will track the footprints of Iḷā and those of the cow Speech in the Ṛg-Veda.
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Ghosh, Suchandra. "State, power and religion in the Indo-Iranian borderlands and North-west India, c. 200 bc–ad 200." Studies in People's History 4, no. 1 (April 20, 2017): 1–14. http://dx.doi.org/10.1177/2348448917693722.
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The Greek tradition of coinage was maintained by the Bactrians, Indo-Greeks, Śakas and Kushanas, ruling successively in the North-west from the second century bc to second century ad. On their coins, apart from the rulers themselves, appear the figures and names of several deities. These were Greek deities in the beginning, to whom Iranian and Indian deities went on being added. The paper traces this process in detail and examines how the rulers first seem to address, through their coins, only an elite Greek or Hellenised aristocracy and then the wider Iranic and Indian populations, through the medium of deities figured on their coins. There was simultaneously the objective of legitimation and glorification of the rulers themselves by the same means. Curiously, Buddhism so important in Gandhara sculpture has only a rare presence on these coins even under the Kushanas.
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Ara, Yasmeena. "India-Iran Relations and the Global World." Asian Review of Social Sciences 8, no. 2 (May 5, 2019): 101–5. http://dx.doi.org/10.51983/arss-2019.8.2.1576.
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India and Iran being neighbours have been historically and culturally connected. Both share a long tradition of ideas since civilizations. Both countries had linkages since the pre-historic times. Various historical leftovers found in India resemble those with those found in Dejleh and Forat rivers in Iran show that both nations had cordial interactions with each other. However with the passage of time different factors erupted in between the two, particularly after end of Cold War. U.S. and Israel have affected ties between the two. India-Iran relations have been subject to several factors; be it regional or global. At regional level, Pakistan, Afghanistan, China, and the Central Asian region and globally US and Israel have played major role. The present study is a humble attempt to analyse the impact and effect of global factors in Indo-Iranian relations.
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Vertiienko, Hanna. "The Saknivka Plate." Eikon / Imago 10 (February 8, 2021): 259–70. http://dx.doi.org/10.5209/eiko.74150.
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This paper proposes the reconstruction of the Scythian eschatological concepts on the basis of semantics of the Sakhnivka plate composition (4th century BC, Museum of Historical Treasures of Ukraine, branch of the National Museum of History of Ukraine). Taking into account the ritual detour of the sacral center from left to right in the Indo-Iranian tradition, the plate plots show a consecutive visual statement of the episodes of the myth of Kolaxais’ destiny. The culmination scene of the plate includes three figures. The half-turned and full-face iconography of the Goddess shows her belonging to two figures, on her both sides: to a meeting of the bearded Scythian king on the right and a scene with a young Scythian on the left (an image of the young, “regenerated” king / Kolaxais). Only the last figure has a in caftan wrapped from right to left, i.e. the clasp of the “living person” (as opposed to other figures) that confirms his special status of ‘reborn’. Accordingly, scenes show the important episodes of the Scythian eschatological representations connected with posthumous fate, basis for the ideology of funerary rites.
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Nalyvaiko, Serhii. "The Question of the Prospects of Indo-Iranian (Aryan) Tradition in the Interpretation of Hydronymy of Eastern Europe (as Exemplified by the Semantic Family of Words “Water”, “River”)." Ukrainian Studies, no. 3(68) (September 27, 2018): 162–80. http://dx.doi.org/10.30840/2413-7065.3(68).2018.147205.
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Kukushkin, I. A. "World view and traditions of the population of the Andronovo historical and cultural community (according to the funeral rites)." Archaeology and Ethnography 17, no. 5 (2018): 87–98. http://dx.doi.org/10.25205/1818-7919-2018-17-5-87-98.
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Purpose. We aimed at studying the traditions and world views of the Andronovo population of the steppe bronze. Due to the absence of direct written sources and zoo-anthropomorphic pictorial tradition on the subject, the burial practice of the Andronovo population, whose detailing presupposes the existence of extensive mythological ritual knowledge concentrated in the worldview sphere, is the foreground of research as the main informative base. Results. The earliest evidence that specifies certain aspects of the worldview of the ancient society appears at the dawn of the Andronovo era. The finds of stone and bronze maces are curious, which, obviously, marked the patrimonial military aristocracy, closely connected with the cult of the military deity. Of great interest are paired and double burials in which a man and woman were buried. It can be assumed that such a burial rite is a practical realization of the sacred marriage, the participants of which are heterosexual twins, close in content to Yama-Yami or Yima-Yimak. Regular reproduction in the funeral practice of the ritual of twin burials indicates that the heterosexual twins were given a significant place in the religious and mythological system of the ancient society. A certain place in the system of religious priorities was occupied by twins of the same sex, in particular males, such as, for example, the Vedic Ashvins. Double burials of the deceased of the same sex in specially prepared burial chambers, where skeletons of different sexes are usually located, are excluded, which excludes their marriage relations and makes us see in the ritual contemplated a twin, possibly, a ritual burial. There was another, more complex and rare rite of the triple burial, which includes a woman occupying the central place and two men located on each side. Such triple burials symbolize the triune image of the goddess and two twins, obviously the elder and younger, widespread in Indo-European mythology. Conclusion. Based on the well-known mythology of the funeral rite reproduced in the ritual, a whole series of sacred actions are observed pointing to the developed cults of various deities close to the Indo-Iranian pantheon and playing a fundamental role in the religious mythological representations of the ancient society. However, it should be borne in mind that the polytheism of antiquity is a dynamically changing system rather than a static, «petrified» structure, which visually demonstrates the successive stages of the social and economic development of the society itself.
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Ilimbetova, Azaliya F. "THE SYMBOLISM OF AZHDAKHA IN THE FOLKLORE AND BELIEFS OF THE BASHKIRS." Vestnik Chuvashskogo universiteta, no. 2 (June 25, 2021): 87–94. http://dx.doi.org/10.47026/1810-1909-2021-2-87-94.
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The article is devoted to the analysis of one of the key serpentine characters – Azhdakha in the folk art and religious and mystical representations of the Bashkirs. The purpose of the work is to analyze the ideas associated with the image of Azhdakha basing on folklore and field materials, and to try to identify its origins. The scientific novelty of the article lies in the fact that this work is the first attempt to study the reasons for the veneration of the image of Azhdakha among the Bashkirs. And this makes it possible to recreate certain aspects in the ethnic history of the Bashkir people, helps to identify the historical and genetic roots of their spiritual culture. The methodological basis of the research is the principle of analytical and retrospective analysis of literary, folklore and linguistic sources. This paper is the first to systematize and analyze historical-ethnographic and folklore-linguistic materials on the topic under consideration. Folklore information and field materials of the author, first translated into Russian by the author, are introduced into scientific circulation. The practical significance of the research lies in the fact that the presented materials contribute to the disclosure of the genetic roots of snake deification in the folklore and mythology of the Bashkirs, and can be used by ethnographers and folklorists in their comparative historical studies. Having studied the problem, the author came to the conclusion that in the Bashkir religious-mythological and folklore tradition, the image of Azhdakha was formed on the basis of further evolution of primitive totemic ideas about the snake-totem, totemic ancestor and patron spirit and is a consequence of its sacralization. In the religious and mystical visions of the Bashkirs, this image became a negative character as a result of defeat in ethno-cultural and interreligious clashes, as well as due to descendants’ inadequate perception of the most ancient totemic incarnation-initiation rites and speculations. Formation of ideas about the image of Azhdakha among the Bashkirs occurred not only under the influence of Indo-Iranian folklore and mythological traditions. In this process, in addition to the ancient Aryan hunters and gatherers (cattlemen and grain-growers), the ancestors of the Afrasian peoples, as well as the Dakho-Turan-Turkic tribal formations, took part.
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Юзмухаметов, Рамиль Тагирович. "ARABIC AND PERSIAN LEXICAL LOANWORDS IN THE INDONESIAN LANGUAGE." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(107) (July 30, 2020): 96–103. http://dx.doi.org/10.37972/chgpu.2020.107.2.013.
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В статье содержатся результаты исследования усвоения арабо-персидских лексических заимствований в индонезийском (малайском) языке. Актуальность исследования обусловлена интересом к истории распространения арабо-мусульманской письменной традиции в ареале Малайского архипелага, а также способами усвоения иноязычных слов носителями индонезийского языка. В статье рассматриваются фонетические, морфологические и лексико-семантические изменения арабо-персидских заимствований в индонезийском языке на материале словарей современного индонезийского языка. Методологической и теоретической базой для исследования стали труды отечественных и зарубежных языковедов и востоковедов. Арабо-персидские лексические заимствования начали проникать в язык малайцев одновременно с их знакомством с исламом примерно с XIV века. Изначальной формой присутствия ислама на Малайском архипелаге был суфизм, который органично вписался в местную культуру, так как имел общие черты с индуизмом и буддизмом. Появление суфизма здесь очевидно связано с деятельностью индийских и иранских торговцев. Благодаря суфиям распространилась грамотность среди населения, началось знакомство с образцами арабо-персидской мусульманской литературы; так язык малайцев стал насыщаться арабизмами и иранизмами. Хотя в индонезийском языке количество арабских заимствований значительно больше, чем персидских, тем не менее возможно предположить, что арабизмы попали в индонезийский язык уже после усвоения мусульманами, говорящими на индоиранских языках, а не от арабов напрямую. Арабо-персидские заимствования в структурном плане приобрели индонезийские фонологические и морфологические черты. The article contains the results of the study on the assimilation of the Arabic and Persian lexical loanwords in the Indonesian (Malay) language. The relevance of the study is due to the interest in the history of the spread of the Arab-Muslim written tradition in the area of the Malay Archipelago, as well as the ways of assimilation of foreign words by native speakers of the Indonesian language. The article considers the phonetic, morphological and lexical-semantic changes of the Arabic and Persian lexical loanwords in the Indonesian language based on the material of the dictionaries of the modern Indonesian language. The methodological and theoretical basis for the study is the works of the domestic and foreign linguists and orientalists. The Arabic and Persian lexical loanwords began to appear in the Malay language at the time when the Malay people became acquainted with Islam in the 14th century. The initial form of the presence of Islam in the Malay Archipelago was Sufism, which organically fit into the local culture as it had common features with Hinduism and Buddhism. The emergence of Sufism here is obviously associated with the activities of Indian and Iranian merchants. Thanks to the Sufis, literacy spread among the population, the Malays got acquainted with the samples of the Arab-Persian Muslim literature. Thus, the Malay language began to get saturated with Arabisms and Iranisms. Although the number of the Arabic lexical loanwords in the Indonesian language is much larger than the Persian ones, it is nevertheless possible to assume that the Arabisms entered the Indonesian language after being adopted by Muslims speaking the Indo-Iranian languages, and not directly from Arabs. The Arabic and Persian lexical loanwords structurally acquired Indonesian phonological and morphological features.
Dissertations / Theses on the topic "Indo-Iranian tradition"
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Quillet, Anne-Marie. "Le Sāmavidhānabrāhmaṇa dans la tradition sāmavédique." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE4084/document.
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La thèse présente en premier lieu l'historique de la découverte du texte, les sources textuelles, les différentes éditions et commentaires du sāmavidhānabrāhmaṇa. La partie succédante de l'étude expose le corpus du sāmaveda qui, à ce jour, compte cent sāmagrantha avec une recension la plus complète possible et une présentation de chaque œuvre. Puis quelques notions-racines sont revisitées afin de mieux circonscrire le pouvoir d'expression du Mot intuitif dans son application sāman. La manière dont s'exécute le stotra, cette louange chantée, est décryptée jusqu'à son emploi particulier dans le yajña et la place de l'udgātṛ. S'il est des variantes justifiées entre les deux sam̐hitā (ṛc, sāma) celles-ci sont relevées pour leur pertinence au texte, puisque chaque résultante de l'action est déclenchée par le chant de l'ardent. Un examen de l'éthique de vie, l'art de vie, la biosphère, l'environnement sociétal et économique du quotidien qui émane de ce texte indatable, permet de saisir aussi l'évolution de la culture indo-iranienne depuis la proto-histoire dans sa tradition orale. En dernière partie de ce volume est présentée la composition textuelle du sāmavidhānabrāhmaṇa. Un accent est mis tout particulièrement sur ses traits remarquables. Les études historiques, philologiques et épistémologiques sont revisitées au regard de leur contexte. Le volume se clôt par le chapitre douze portant sur les questions ouvertes soulevées par le texte. Le deuxième volume présente le texte sanskrit des trois éditions du sāmavidhānabrāhmaṇa, texte devanāgarī en mode continu et translittéré en mode padapāṭha reconstruitThe thesis first presents the history of the discovery of the text, the textual sources, the different editions and comments on sāmavidhānabrāhmaṇa. The succeeding part of the study presents the corpus of the sāmaveda which, to date, counts hundred sāmagrantha in the most comprehensive review possible and a presentation of each work. Then a few basic concepts are revisited in order to define in a better way the power of expression of the intuitive Word in its application sāman. The ways and means the stotra is executed, this chanted praise, is decrypted unto its specific employment in the yajña and the udgātṛ in his place. If there have been justified variations between the two sam̐hitā (ṛc, sāma), these have been taken up as regards their relevancy throughout the text, since each resultant of action is triggered by the chant of the ardent one. A review of the ethics of life, the art of life, the biosphere, the societal and economic environment of everyday life that emerge from this undatable text also allows us to capture the evolution of the Indo-Iranian culture since the proto-history in its oral tradition. In the final part of this volume is presented the textual life of the sāmavidhānabrāhmaṇa. Emphasis is specially laid on its remarkable traits. The historical, philological and epistemological studies are reconsidered from their context. The volume ends with chapter twelve which deals with open questions raised by the text. The second volume presents the Sanskrit text of the three available editions of sāmavidhānabrāhmaṇa, continuous devanāgarī text, and then transliterated in reconstructed padapāṭha mode
Books on the topic "Indo-Iranian tradition"
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Eschatology in the Indo-Iranian traditions: The genesis and transformation of a doctrine. New York: P. Lang, 2009.
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Afshar, Mahasti Ziai. The immortal hound: The genesis and transformation of a symbol in Indo-Iranian traditions. New York: Garland Pub., 1990.
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Fideler, David, and Sabrineh Fideler. Love's Alchemy: Poems from the Sufi Tradition. New World Library, 2010.
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Love's alchemy: Poems from the Sufi tradition. Novato, CA: New World Library, 2006.
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Fideler, David, and Sabrineh Fideler. Love's Alchemy: Poems from the Sufi Tradition. New World Library, 2006.
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Wensinck, A. J., and J. P. Mensing. Concordance Et Indices De LA Tradition Musulmane: Les Six Livres, Le Musnad D'Al-Darimi, Le Muwatta'De Malik, Le Musnad De Ahmad Ibn Hanbal. Brill Academic Publishers, 1992.
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Concordance et indices de la tradition musulmane: Les six livres, le Musnad dʼAl-Dārimī, le Muwaṭṭaʼ de Mālik,le Musnad de Aḥmad ibn Ḥanbal. 2nd ed. Leiden: E.J. Brill, 1992.
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1882-1939, Wensinck A. J., ed. Concordance et indices de la tradition musulmane: Les six livres, le Musnad d'al-Dārimī, le Muwatta' de Mālik, le Musnad de Ahmad ibn Hanbal. 2nd ed. Leiden: E.J. Brill, 1992.
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Gippert, Jost. "The Avestan language and its problems." In Indo-Iranian Languages and Peoples. British Academy, 2003. http://dx.doi.org/10.5871/bacad/9780197262856.003.0008.
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This chapter analyses the problems associated with the Avestan language. A consensus has been reached both in the analysis of individual Avestan word-forms and in the interpretation of the texts which depends on this analysis. However, the Avestan tradition still conceals many a riddle to be solved by later generations of investigators. In principle, this may be due to three well-known reasons: Firstly, we have to take into account the fact that the Avestan corpus is rather small: less than 1,700,000 characters if arranged in a plain text format. The second reason why we cannot expect to find ad hoc solutions to the problems offered by the Avestan tradition is the fact that we do not dispose of an immediate descendant of the Avestan language in Middle and New Iranian times. The third reason why we are still far from being able to solve all the riddles posed by the Avestan tradition lies in the circumstances of the transmission of the Avestan texts themselves. The chapter suggests that further progress in Avestan studies can only be achieved by taking a closer look at the similarities and interdependencies which connect the Avestan language with Vedic Old lndic.
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Shokoohy, Mehrdad, and Natalie H. Shokoohy. "The Chatrī: its Origin, its Basic Forms and its Variants in Bayana." In Bayana, 330–68. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460729.003.0006.
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The pavilions known as chatrīs are familiar features of North Indian architecture to the extent that Lutyens and Baker adopted them for New Delhi. Their antecedents in temple architecture and the traditional architecture of Iran, as well as their meaning, are intriguing: a canopy representing heavenly protection. The prevalence and variety of the form in Bayana is considered through detailed typological survey beginning with funerary chatrīs: the standard ones with four columns roofed with corbelled or true domes, also octagonal and hexagonal plans, or arranged in series as open rectangular canopied buildings. Indian prototypes and Persian wooden canopies, still standing or depicted in miniatures, are considered. Wooden pavilions in India are known from the sources, and early stone chatrīs for gateways are frequently found, while the Buland Darwāza to the shrine of Ḥamīd al-dīn Chishtī in Nagaur is a famous example with reverberations elsewhere. Bayana preserves experimental forms including a walled chatrī with twelve columns and the Baṛe Kamar: a tomb foreshadowing the arrangement of the tomb of Iʿtimād al-daula in Agra. The symbolic role in the minbars of early mosques is highlighted to explain how the emblematic form is deeply rooted in Indo-Iranian tradition.
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"Etymological Hypotheses Between Armenian and Indo-Iranian: New Proposals and Remarks." In Greek Texts and Armenian Traditions, 311–26. De Gruyter, 2016. http://dx.doi.org/10.1515/9783110489941-020.
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"4. The Christian-Arabic, North African, Indo-Muslim And Iranian Traditions Of Logic, 1600–1900." In Relational Syllogisms and the History of Arabic Logic, 900-1900, 113–56. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004183193.i-296.23.
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