Relevant bibliographies by topics / Legends, Iranian

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Academic literature on the topic 'Legends, Iranian'

Author: Grafiati
Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Legends, Iranian"

1

Borumand, Safura. "Cornucopia: Origins, diffusion and adoption in ancient Irano-Indian semiosphere." Studies in People's History 5, no. 2 (November 12, 2018): 166–79. http://dx.doi.org/10.1177/2348448918795754.

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Cornucopia or the horn of plenty is one of the cultural and social symbols that signify abundance and blessing in Western culture. Cornucopia originated from Greek mythology, partly related to the legend of Zeus, and partly to the legends of Hercules, Hades, Demeter and Tyche. The sign of cornucopia is also depicted on ancient Iranian and Indian artworks, and the obvious inference is that this was due to Hellenistic influence in both countries.
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Dadvar, Abolghasem, and Roya Rouzbahani. "The Role of Natural Contradictions in Creation of Good and Evil Beliefs." Asian Social Science 12, no. 7 (June 21, 2016): 129. http://dx.doi.org/10.5539/ass.v12n7p129.

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<p>Natural elements play significant role in Iranian legends. Water, mountain, earth, sky, sun, moon, stars, wind, plants, animals, rain, and fire are among natural effective and mythopoeic forces. Generally, structure of Iranian myths is a kind of believe to dichotomy in nature, in human and in contradictory forces available in the world. One of the most important aspects of this contradiction is continuous battle between good and evil. Since Iran with diverse natural geography is the land of great conflicts, main issue in this research is determining the role of natural conflicts in creating good and evil beliefs in Iranian myths. In this study, data are gathered using documentary sources and research method is comparative, descriptive, and qualitative analyses. There is natural contradiction in every land in nature and natural geography. Results indicate that among different causes that lead to formation of myths, nature and its available conflicts have great role in creation of such beliefs. <strong></strong></p>
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Reisner, Marina L. "King Yima — Jam — Jamshid: From Mythological Hero to Literary Image." Vestnik of Saint Petersburg University. Asian and African Studies 12, no. 3 (2020): 348–67. http://dx.doi.org/10.21638/spbu13.2020.303.

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The article is devoted to the evolution of the mythological personage, ancient king, and cultural hero Yima in Persian literature of the Muslim period. With the help of translations of the Avesta as well as commentary and theological texts of Middle Persian literature, the work depicts Yima’s main creative functions as the keeper and protector of living beings, ruler of the world in the “Golden Age,” grantor of corporeal immortality, upholder of the cosmic and social order, and savior of the world from a natural catastrophe. These functions are opposed by the role of Yima as the first sinner, through whose fault the “Golden Age” was lost. The rudiments of the complex of mythological legends that have developed around Yima are reflected in Shahnama, the great epos that continued the Iranian narrative tradition of ancient times and the early Middle Ages. All the motifs based on Jam-Jamshid’s legends in different genres of lyric and lyric-epic poetry of XI–XIV centuries can be divided into three groups and they reflect the dual attitude towards this hero. The choice of a motif of a certain group in Persian classical poetry directly depended on genre context (panegyric, didactic, mysticallegoric, anacreontic). In lyric-epic and lyric poetry (qasida and qhazal), the circle of motifs connected with Jam-Jamshid are concentrated around Jamshid’s Throne and Jamshid’s Cup. Some similarities of Jamshid and Suleiman stories led to a merging of the two heroes in the Iranian tradition and even to a contamination of their roles and attributes. Sufi poets often used the motif Jamshid’s Cup showing the entire Universe (jam-i giti-nama) as a symbol of mystical knowledge.
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Baindurashvili, Khatuna. "Political, Social and Religious Aspects of Georgian-Persian Diplomacy." Grani 23, no. 8 (October 20, 2020): 102–11. http://dx.doi.org/10.15421/172079.

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Article was prepared within the scopes of grant funded by Shota Rustaveli National Scientific Fund of Georgia (FR 17-554 Documentary Sources (Deeds, Epigraphic Inscriptions, Colophons) in the First half of 17th c. (1600-1662) about the Kings of Kartli and Kakheti (research and publication of sources). For thorough study of Iran-Georgian relationships in 16th – 17th centuries research of Georgian-Persian historical documents is of particular interest. These historical documents provide valuable data about social, administrative and state institutes in Georgia.Georgian-Persian historical documents describe dynamically the political, social and religious processes that have taken place in Eastern Georgia due to intervention of Safavid Iran in 16th-17th centuries. Studying of the separate segments of diplomatic monuments – interrelations between Georgian and Persian texts provide precise illustration of Georgian reality and specific nature of political, social and religious relations between Iran and Georgia.Research of Georgian-Persian bilingual deeds clearly shows attempts of Iran to intervene into Georgian landholding system and its substitution with Iranian-Moslem one; Invocation of Georgian kings and the legends on their Persian seals clearly demonstrate the political and religious influence to which they were subjected as a result of Safavid censorship. Based on all these, we can imagine specific nature of operation of Georgian secretariat-chancellery, see the movement of the documents from their composition to their entry into legal force and the term of their effectiveness.Studying of the seals on Persian and Georgian texts of diplomatic monuments allowed identification of important chancellery officials participating in issuance of Georgian-Persian documents, as well as in their consideration and approval.Georgian texts of bilingual documents, with their contents and structure, were entirely based on Georgian traditions of paperwork while the Persian texts complied with Iranian requirements. Iranian diplomatic formulas were adapted to Georgian reality.Georgian-Persian historical deeds provide unbiased description of severe reality resulting from religious and political power of Iran in Eastern Georgia; and Georgians had to fight for maintaining their state, national and religious identity.
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РАХНО, К. Ю. "ASSYRIAN PARALLELS TO THE NART EPOS OF THE OSSETIANS." Kavkaz-forum, no. 6(13) (June 21, 2021): 72–86. http://dx.doi.org/10.46698/vnc.2021.13.6.007.

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Статья рассматривает параллели к нартовскому эпосу осетин в фольклоре современных ассирийцев – этнической группы родом из Месопотамии. Если современные ассирийцы являются потомками древнего населения Ассирии, то осетины – потомки скифов, которые в прошлом атаковали Ассирийскую империю. Фольклор ассирийцев испытал сильное иранское влияние. Их сказки содержат множество иранских мотивов, часть которых перекликается с нартовским эпосом. В частности, в ассирийских сказках присутствует волшебная яблоня, плоды которой похищают сверхъестественные силы. Ложась спать с женой своего брата-близнеца, герой сказки кладет свою саблю между ними. С помощью орла, птенцов которого он спас, герой ассирийских сказок обычно выбирается из подземного мира. В некоторых сказках он попадает во враждебный дом, переодетым в женское платье, под видом невесты, соблазняет там женщину. Он охотится на джейрана, серну или газель, которые оказываются девушками-колдуньями. Находит соответствие в нартовском эпосе и мотив огромной антропоморфной лягушки. В ассирийских сказках есть также волшебное зеркало и чудесный котел, в котором варятся змеи, лягушки и черепахи. Герой похищает этот котел. Фигурируют там и морские кони. Советы коня помогают герою привезти чудесное дерево из охраняемого сада. Три героя состязаются за находку, рассказывая случаи из жизни. История одного из них заключается в том, что он был превращен ведьмой в быка, но девушка-волшебница помогает ему расколдоваться и наказать ведьму. Встречаются и амазонские мотивы. Как и у осетин, в ассирийской сказке есть мотив руки, высовывающейся из морской пучины. С осетинскими преданиями сближается история о трех купленных советах. Мотив рождения ребенка, жеребенка и щенка в сочетании с мотивом женщины, которая неузнанной соблазняет своего мужа, дабы проучить его, особенно близки нартовскому эпосу. The article examines the parallels to the Nart epos of the Ossetians in the folklore of modern Assyrians, an ethnic group indigenous to Mesopotamia. If the modern Assyrians are the descendants of the ancient population of Assyria, then the Ossetians are the descendants of the Scythians who attacked the Assyrian Empire in the past. The folklore of the Assyrians underwent strong Iranian influence. Their tales contain many Iranian motives, some of which have something in common with the Nart epos. In particular, in Assyrian tales there is a magic apple tree, the fruits of which are stolen by supernatural forces. Going to bed with the wife of his twin brother, the hero of the fairy tale puts his sword between them. With the help of the eagle, whose nestlings he saved, the hero of Assyrian tales is usually got out of the underworld. In some tales, he enters in a hostile house dressed in a woman's dress, disguised as a bride, and seduces a woman there. He hunts gazelle, chamois or gazelle, which turn out to be witch girls. The motive of a huge anthropomorphic frog finds a correspondence in the Nart epos as well. In Assyrian tales, there is also a magic mirror and a wonderful cauldron in which snakes, frogs and turtles are boiled. The hero kidnaps this cauldron. There are also sea horses. The horse’s advice helps the hero to bring a wonderful tree from the protected garden. Three heroes compete for a find, telling stories from their life. The story of one of them is that he was turned into a bull by a witch, but a girl sorceress helps him to disenchant and punish the witch. There are also Amazon motives. Like among the Ossetians, in the Assyrian fairy tale there is a motive of a hand sticking out from the depths of the sea. The story of three purchased councils comes close to the Ossetian legends. The motive of the birth of a child, a foal, and a puppy, combined with the motive of a woman who, being unrecognized, seduces her husband in order to teach him a lesson, are especially close to the Nart saga.
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6

Beard, Michael, and Homa Katouzian. "Sadeq Hedayat: The Life and Legend of an Iranian Writer." World Literature Today 67, no. 1 (1993): 227. http://dx.doi.org/10.2307/40149022.

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7

Belelli, Sara. "Una leggenda in laki da Darb-e Gonbad (Lorestān, Iran)." Annali Sezione Orientale 80, no. 1-2 (June 19, 2020): 80–109. http://dx.doi.org/10.1163/24685631-12340094.

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Abstract Laki is a Northwest Iranian language spoken by both settled and nomadic people in the area of west Iran unofficially known as Lakestān, wedged between the Kurdish and Lori ethno-linguistic continua. This paper presents a popular legend in the Kākāvandi variety of Laki, giving an interesting insight into folk beliefs and practices related to the emāmzāde of Šāhzāde Moḥammad, a shrine located in the rural village of Darb-e Gonbad (Northern Lorestān). The text is accompanied by concise dialectological and lexical notes.
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8

Lourié, Basil. "The Syriac Aḥiqar, Its Slavonic Version, and the Relics of the Three Youths in Babylon." Slovene 2, no. 2 (2013): 64–117. http://dx.doi.org/10.31168/2305-6754.2013.2.2.4.

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The author argues that the earliest recension of the Slavonic Aḥiqar (Povestʹ ob Akire Premudrom) was produced in Bulgaria as a direct translation from Syriac, whereas the original Christian (Syriac) recension was created in the Syriac-speaking anti-Chalcedonian milieu within the Sassanid Iranian Empire in the late fifth century; in this latter context, it originated as a hagiographic legend inaugurating a new cult directed against the pro-Chalcedonian Ctesiphon cult of the Three Youths in Babylon. This anti-Chalcedonian and anti-Byzantine work was never accepted in Byzantine culture.
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9

Russell, James R. "A Note on Balaam’s Chimaera." Iran and the Caucasus 21, no. 1 (March 15, 2017): 39–45. http://dx.doi.org/10.1163/1573384x-90000004.

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The Biblical tale of Balaam and his taking donkey was elaborated in the Babylonian Talmud: Balaam commits bestiality with the animal and this is accounted one of his failings as a pagan prophet, which accumulate as he tries and fails to curse the Children of Israel. This aspect of testing, probably transmitted by Jews of Iran and Sasanian Mesopotamia, probably becomes the source of an Iranian folk myth about a demonic ass called "mantrier". The myth enters Armenia from there and becomes a legend about the trial that a Christian holy man successfully overcomes.
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10

Khanzadeh, H., N. G. Hossein-Zadeh, and M. Naserani. "Estimation of genetic parameters and trends for milk fat and protein percentages in Iranian Holsteins using random regression test day model." Archives Animal Breeding 56, no. 1 (October 10, 2013): 487–96. http://dx.doi.org/10.7482/0003-9438-56-047.

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Abstract. The aim of the present study was to estimate the genetic parameters and trends for fat and protein percentages of milk in Iranian Holsteins calving between 2001 and 2010 using the random regression test day model. Data set included 505 160 test day records that were collected by the Animal Breeding Centre of Iran. The Legendre polynomial functions of orders (5, 5) and (5, 6) were chosen to fit the additive genetic and permanent environmental effects of fat and protein percentages, respectively. Estimated heritabilities ranged from 0.053 to 0.232 and 0.111 to 0.259 for fat and protein percentages, respectively. The averages of estimated breeding values were −8.61 and −3.15 and annual genetic trends were −0.74 kg and −0.64 kg for fat and protein percentages, respectively. Negative genetic trends for fat and protein percentages are likely the result of major emphasis on milk yield in the breeding plan of Iranian Holsteins.
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Dissertations / Theses on the topic "Legends, Iranian"

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Sadat, Nazli. "The legend of water consumption : Case study of Iranian Immigrants in Sweden." Thesis, Stockholms universitet, Kulturgeografiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-77078.

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The aim of the thesis is to consider the changes of behavior toward water consumption among immigrants. This thesis includes the interview with 22 iranian immigrants who migrated to sweden 20 years ago. The theoretical conjuction point contains three theories. The first is habitus which explains the permanency of individuals' habitus toward changing. The second is acculturation which clarifies adaption of immigrants to the culture of host society. The third is ecofeminism which stands in relation between women and nature. By including prime experiences of the studied group in Iran, changes of those experiences in Sweden, and the effect of environmental awareness, it could be said this thesis illustrates the theories of habitus and acculturation which have objective evidences about the studied group who adapt themselves with host society in some aspects but still they are insisting on some other prime behaviors. In water consumption woman are more affected group as theory of ecofeminism legitimize. The notion of this group shows the different levels of their behavior changes; meaning it determines how much these changes result from the effect of acculturation in new society and how much come from the habitus as an inherited experience of their past.
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Books on the topic "Legends, Iranian"

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Guzārish-i zādgāh-i Zartusht va tārīkh-i asāṭīrī-i Īrān. Tihrān: Nagīn, 1996.

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Guzārish-i zādgāh-i Zartusht va tārīkh-i asāṭīrī-i Īrān. Tihrān: Intishārāt-i Nagīn, 1996.

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Rak, I. V. Mify drevnego Irana. Ekaterinburg: U-Faktorii︠a︡, 2006.

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4

ʻAfīfī, Raḥīm. Asāṭīr va farhang-i Īrānī dar nivishtahʹhā-yi Pahlavī. Tihrān: Tūs, 1995.

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Pizhūhishī dar tārīkh-i usṭūrahʹī-i Īrān: Bar asās-i muṭālaʻāt-i taṭbīqī dar asāṭīr-i Īrān va Hind. [Tihrān]: Intishārāt-i Nīkʹpindār, 2008.

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Pizhūhishī dar asāṭīr-i Īrān. [Tehran]: Āgāh, 1996.

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Farhang-i ʻāmmah-i qawm-i Lak: Laki tribal culture. Yāsūj: Intishārāt-i Chavīl, 2013.

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Mehrdad, Bahar, Dūstkhvāh, Jalīl, 1933 or 4-, and Coyajee J. C. 1875-, eds. Bunyādʹhā-yi usṭūrah va ḥamāsah-yi Īrān: Shānzdah guftār dar usṭūrahʹshināsī va ḥamāsahʹpizhūhī-yi sanjishī. [Tihrān]: Nashr-i Āgāh, 2001.

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Miṣrī, Ḥusayn Mujīb. al- Usṭūrah bayna al-ʻArab wa-al-Furs wa-al-Turk. al-Qāhirah: al-Dār al-Thaqāfīyah lil-Nashr, 2000.

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Ḧesen, Mewlud Îbrahîm. Ger̄an be dway nemirîyda: Lêkołîneweyekî tiyorîy mêjûyî berawirdkarîye le nêwan efsaney (Kurdî w Farsî)da. Hewlêr, Kurdistan [Iraq]: Dezgay Çap u Biławkirdinewey Aras, 2002.

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Book chapters on the topic "Legends, Iranian"

1

Berberian, Manuel. "Earthquake Folklore and Legends." In Earthquakes and Coseismic Surface Faulting on the Iranian Plateau - A Historical, Social and Physical Approach, 99–104. Elsevier, 2014. http://dx.doi.org/10.1016/b978-0-444-63292-0.00005-3.

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Sárközy, Miklós. "The Sultan and the Defiant Prince in Hunting Competition: Questions of Legitimacy in Hunting Episodes of Tabaristān." In Violence in Islamic Thought from the Qur'an to the Mongols, 141–52. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694235.003.0009.

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The provinces of Northern Iran, the region south of the Caspian Sea, had a particular role in the Arab conquest of Iran. Their geographical isolation, mountainous regions, steamy and often intolerable sub-Mediterranean climate and thick forests caused many difficulties for the early Muslim conquerors in the seventh century ad. The ʿAbbāsid empire could only penetrate into the mountains of Ṭabaristān and the valleys of Māzandarān in the second half of the eighth century. In this chapter, I analyse some legends concerning the early Islamic period of the central provinces of the Caspian regions Ṭabaristān and Māzandarān. On the basis of some of the evidence, it seems that these stories could be linked with the myths of the last pre-Islamic Iranian empire – that of the Sāsānians.
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Yavari, Neguin. "Nizam al-Mulk Remembered." In The Future of Iran's Past, 127–48. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190855109.003.0005.

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The focus in the fifth and final chapter is on the afterlife of Nizam al-Mulk, of his legacy as well as of his representations. By the late fifteenth century, in Timurid Iran, Nizam al-Mulk is already the stuff of legend. In one historian’s estimation, the vizier is a veritable eleventh-century avatar of the martyr par excellence of Shi’i lore Husayn b. ‘Ali (d. 680), and the progenitor of modern Iran. But the story of Nizam al-Mulk does not end with his metamorphosis into a crypto-Shi‘i and a proto-Iranian patriot. In the 2010s, it is Nizam al-Mulk who is the most regularly invoked exemplar of legitimate Islamic governance, exhorting prudence and expedience to guide the Iranian polity through the treacherous waters of nuclear negotiations with the West, and to domesticate outlier and extremist fervor. The Iranian invocation of Nizam al-Mulk differs radically from his depiction in modern Sunni—Arab or Turkish—historiography. That living legacy is the true history of the laureled vizier.
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Conference papers on the topic "Legends, Iranian"

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Gholipour, Reza, and Mohammad Mehdi Fateh. "Observer-based robust task-space control of robot manipulators using Legendre polynomial." In 2017 Iranian Conference on Electrical Engineering (ICEE). IEEE, 2017. http://dx.doi.org/10.1109/iraniancee.2017.7985141.

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Karimipour, Majid, Iman Aryanian, and Ali Hasani. "Implementation of a Reflectarray Antenna with Isofiux Beam Based on Gauss-legendre Quadrature Technique." In 2019 27th Iranian Conference on Electrical Engineering (ICEE). IEEE, 2019. http://dx.doi.org/10.1109/iraniancee.2019.8786585.

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