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Journal articles on the topic 'Legends, Iranian'
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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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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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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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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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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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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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Terribili, Gianfilippo. "Relocating the Prophet’s Image: Narrative Motifs and Local Appropriation of the Zarathustra Legend in Pre- and Early Islamic Iran (Part I – East Iran)." Iran and the Caucasus 24, no. 1 (April 9, 2020): 1–16. http://dx.doi.org/10.1163/1573384x-20200102.
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From the very beginning of Iranian disciplinary studies, the material concerning Zarathustra’s biography has been analysed in depth, firstly to identify the homeland of the Prophet and then to discuss the historical reality of this authoritative figure. Despite the divergences of opinion, emphasis has always been placed on the reconstruction of the figure of Zarathustra and much less on the socio-cultural context in which the image of the Prophet was cultivated. The present paper represents the first part of a larger work that aims to reverse this perspective and emphasise those data, which link up narrative variations and extensions with local identities. In fact, variations in geographical setting reveal processes of acculturation through which social groups reinvented the influential image of the Prophet within a familiar horizon. In this respect, the Sasanian period proved pivotal in the formation of both Zoroastrian and Iranian communal identities, while this first work will analyses aspects connected to East Iran and the Khorāsān tradition.
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Terribili, Gianfilippo. "Relocating the Prophet’s Image: Narrative Motifs and Local Appropriation of the Zarathustra Legend in Pre- and Early Islamic Iran (Part II - North-West Iran)." Iran and the Caucasus 25, no. 3 (August 25, 2021): 225–45. http://dx.doi.org/10.1163/1573384x-20210301.
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From the very beginning of Iranian disciplinary studies, the material concerning Zarathustra’s biography has been analysed in depth, firstly to identify the homeland of the Prophet and then to discuss the historical reality of this authoritative figure. Despite the divergences of opinion, emphasis has always been placed on the reconstruction of the figure of Zarathustra and much less on the socio-cultural context in which the image of the Prophet was cultivated. The present paper represents the second part of a larger work (see Terribili 2020) that aims to reverse this perspective and emphasize those data, which link up narrative variations and extensions with local identities. In fact, variations in geographical setting reveal processes of acculturation through which social groups reinvented the influential image of the Prophet within a familiar horizon. In this respect, the Sasanian period proved pivotal in the formation of both Zoroastrian and Iranian communal identities. In the wake of the first work, this second paper approaches aspects connected to the North-West Iran and Ādurbādagān tradition.
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Anushiravani, Alireza, and Atefeh Ghasemnejad. "The Reception of Ernest Hemingway in Iran after the Islamic Revolution: A study of The Old Man and the Sea and To Have and Have Not." International Journal of Comparative Literature and Translation Studies 5, no. 2 (April 30, 2017): 1. http://dx.doi.org/10.7575/aiac.ijclts.v.5n.2p.1.
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This article investigates how the literary reception of Ernest Hemingway in Iran in the first two decades after the Islamic Revolution is formed by cultural and ideological implications. The theoretical framework of this study is based on S.S. Prawer and Roger Asselineau’s notion of reception theory as a branch of study in comparative literature. The methodology entails a chronological study of translations, and cinematic adaptations of the author’s oeuvres. This study devotes itself to the study of the two most reprinted and translated works which depict a huge difference in the number of translations and reprints compared to Hemingway’s other works. As Such, the following outcomes are deliberated: besides the international fame of Hemingway, his continuing success in Iran can be related to the ideology of the translator, and the director, who deploy Hemingway’s novels as a prism to reflect Iranians’ stoic perseverance and mythical desire for freedom and fight against despotism as manifested in the legend of Jamshid. Hemingway’s code hero, undergoing stoic perseverance in hardship and war embody Iranians’ passage through a turbulent historical event after Revolution. Struggling with unemployment, war, and frustrated hopes, Iranians find Hemingway’s novels as a way to cope with arising problems during and after war. This article also explicates why reception of this particular work in Iran differs from its universal trend.
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Kovalenko, A. N. "THE TALE OF APHRODITIAN IN THE SLAVONIC HOMILIES AT CHRISTMAS OF THE XV–XVIII CENTURIES." Proceedings of SPSTL SB RAS, no. 1 (March 6, 2020): 7–11. http://dx.doi.org/10.20913/2618-7515-2020-1-7-11.
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The apocryphal “Tale of Aphrodithian” is one of the most popular apocrypha of Ancient Russia; it narrates about the Magi’s worship to newborn Christ. The article is devoted to a brief review of Slavic homilies at Christmas, based on an apocryphal text. In total, four works of the XVXVIII centuries were identified, containing the apocrypha: “The Word about the star Irania”, “The Word about the Coming of the Magi”, “The Word at Christmas of the former Archbishop Spiridon” and “Tale for the Nativity of Christ”. The article records the number of lists preserved and the degree of elaboration of each work in the scientific literature. In all homilies, the Tale becomes a source of additional information about the worship of the Magi, but the authors of these homilies use the apocryphal details of the Tale in different ways.In the “The Word about the star Irania” the foggy and obscure language of prophecy in the idol temple is corrected, every detail is included in the context and explained. “Tale for the Nativity of Christ”, in our opinion, is a Western Russian revision of “The Word about the star Irania” and both texts are primarily aimed at revealing all the details associated with the appearance of the star – from the first prophecy by Balaam to the final journey of the Magi. The “Word about the Coming of the Magi”, on the other hand, combines most of the popular Old-Russian narrative texts related to Christmas into one plot: this is how the tale of the Magi, The Legend of Aphrodithian and the Word of John Chrysostom, noted only in Russian lists, (first words: “Today is my nature to the promise of renewal comes”) are combined. In the “Word for the Nativity of the Archbishop ex-Spyridon”, the apocrypha become just an occasion for discussion on the theme of Christmas and the worship of the Magi, the main idea of the author is to follow the spiritual Sun - Christ.The legend of Aphrodithian in this case becomes one of many sources, far from been paramount, in the text intended for public sermon, not for private reading.
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Madad, M., N. Ghavi Hossein-Zadeh, A. A. Shadparvar, and D. Kianzad. "Random regression models to estimate genetic parameters for test-day milk yield and composition in Iranian buffaloes." Archives Animal Breeding 56, no. 1 (October 10, 2013): 276–84. http://dx.doi.org/10.7482/0003-9438-56-027.
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Abstract. The objective of this study was to estimate genetic parameters for milk yield and milk percentages of fat and protein in Iranian buffaloes. A total of 9,278 test-day production records obtained from 1,501 first lactation buffaloes on 414 herds in Iran between 1993 and 2009 were used for the analysis. Genetic parameters for productive traits were estimated using random regression test-day models. Regression curves were modeled using Legendre polynomials (LPs). Heritability estimates were low to moderate for milk production traits and ranged from 0.09 to 0.33 for milk yield, 0.01 to 0.27 for milk protein percentage and 0.03 to 0.24 for milk fat percentage, respectively. Genetic correlations ranged from −0.24 to 1 for milk yield between different days in milk over the lactation. Genetic correlations of milk yield at different days in milk were often higher than permanent environmental correlations. Genetic correlations for milk protein percentage ranged from −0.89 to 1 between different days in milk. Also, genetic correlations for milk percentage of fat ranged from −0.60 to 1 between different days in milk. The highest estimates of genetic and permanent environmental correlations for milk traits were observed at adjacent test-days. Ignoring heritability estimates for milk yield and milk protein percentage in the first and final days of lactation, these estimates were higher in the 120 days of lactation. Test-day milk yield heritability estimates were moderate in the course of the lactation, suggesting that this trait could be applied as selection criteria in Iranian milking buffaloes.
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Mohammadi, A., and S. Alijani. "Estimation of genetic parameters and comparison of random regression animal and sire models of production traits in the first three lactations of Iranian Holsteins." Biotehnologija u stocarstvu 30, no. 2 (2014): 261–79. http://dx.doi.org/10.2298/bah1402261m.
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This study was conducted to compare of random regression (RR) animal and sire models for estimation of the genetic parameters for production traits of Iranian Holstein dairy cows. For this purpose, the test day records were used belonged to first three lactations of cows and for, milk, fat and protein yields traits where, collected from 2003 to 2010, by the national breeding center of Iran. The genetic parameters were estimated using restricted maximum likelihood algorithm. To compare the model, different criterion -2logL value, AIC, BIC and RV were used for considered traits. Residual variances were considered homogeneous over the lactation period. Obtained results showed that additive genetic variance was highest in the beginning and end lactation and permanent environmental variance was highest in beginning of lactation than other lactation period. Heritabilities estimate for milk, fat and protein yields by RR animal and sire models were found to be lowest during early lactation (0.05, 0.04 and 0.07; 0.05, 0.19 and 0.13; 0.14, 0.19 and 0.15, for milk, fat and protein yields and in first, second and third lactation respectively). However, estimated heritabilities during lactation did not vary among different order Legendre polynomials, and also between RR animal and sire models. The variation in genetic correlations estimate in the RR animal and sire models was larger in the first lactation than in the second and third lactations. Thus, based on the results obtained, it can be inferred that the RR animal model is better for modeling yield traits in Iranian Holsteins.
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Mohammadi, Ali, and Mohammad Farhadian. "Genetic evaluation of growth traits in Iranian Kordi Sheep using random regression model with homogeneous and heterogeneous residual variances." Genetika 49, no. 2 (2017): 469–82. http://dx.doi.org/10.2298/gensr1702469m.
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The purpose of this study was estimation of genetic parameter using random regression model (RRM) with various error variance in Iranian Kordi sheep. The data (consisting of 7875 weight records from birth to 360 days of age) were collected during the period 2000 to 2013 from the rearing and breeding station of Kordi sheep in Shirvan, Iran. The independent variables were Legendre polynomials (LP) of age at weighing and orders of fit from 2 to 5 were considered. Analyses were carried out fitting sets of random regression coefficients due to direct additive genetic, direct and maternal permanent environmental effects, with heterogeneous and homogeneous error variances. To compare the model were used different criteria such as LogL, AIC, BIC and LRT. The best fitting RRM among homogeneous error variance was the model with a LP of fourth order for fixed effect, fourth order for direct additive genetic and fifth order for direct and maternal permanent environmental effects (model 4455). Among the models with heterogeneous error variances different, model 7 (Heterogeneous error variances of 72 various classes), was selected as the best model. The variances increased along the trajectory from 3.75 to 12.81, 4.43 to 30.28 and 1.49 to 8.49; 0.25 to 27.94, 0.03 to 12.32 and 0.15 to 22.66 for direct additive genetic, direct and maternal permanent environmental effect by homogeneous and heterogeneous error variances, respectively. The direct heritability ranged from 0.15 to 0.41 and 0.11 to 0.56 by homogeneous and heterogeneous error variances, respectively. Genetic correlation between adjacent test days was more than between distant test days. This research has demonstrated the possibility of application of RRM with heterogeneous error variance for genetic evaluation of Iranian Kordi Sheep.
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Ghavi Hossein-Zadeh, Navid, Mohammad Ali Nazari, and Abdol Ahad Shadparvar. "Genetic perspective of milk yield persistency in the first three lactations of Iranian buffaloes (Bubalus bubalis)." Journal of Dairy Research 84, no. 4 (September 20, 2017): 434–39. http://dx.doi.org/10.1017/s0022029917000498.
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The objectives of this study were to estimate the genetic parameters and genetic trends for different measures of persistency (PM) for milk yield in Iranian buffaloes using a random regression test day model. Test day records of the first three lactations of buffaloes within 715 herds comprising 43 014, 38 941 and 33 937 records, respectively, were obtained from the Animal Breeding Center of Iran during 1992 to 2012. Legendre polynomial functions were chosen to fit the lactation curves in the framework of a random regression test day model for estimating (co)variance components. Three measures of persistency were modified based on the lactation curve conditions of buffaloes: (1) The average of estimated breeding values (EBVs) for test day milk yields from day 226 to day 270 as a deviation from the average of EBVs from day 44 to day 62 (PM1), (2) A summation of contribution for each day from day 53 to day 247 as a deviation from day 248 (PM2), (3) The difference between EBVs for day 257 and day 80 (PM3). The highest heritability estimates were observed for PM2over the first three lactations (0·29, 0·80 and 0·42, respectively). Estimates of genetic correlations between persistency measures and milk yield varied from −0·48 to 0·29 (first lactation), from −0·12 to 0·48 (second lactation), and from −0·62 to 0·63 (third lactation). Estimate of genetic trend for first lactation PM2was negative (−0·0088 ± 0·0043;P< 0·05). It is essential to include milk yield persistency in the breeding goal of Iranian buffaloes along with other important traits such as milk yield or reproductive traits.
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Matthee, Rudi. "Jamal Al-Din Al-Afghani And The Egyptian National Debate." International Journal of Middle East Studies 21, no. 2 (May 1989): 151–69. http://dx.doi.org/10.1017/s0020743800032268.
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A remarkable man in his own lifetime, Jamal al-Din al-Afghani became a legend after his death.1 For many people, Afghani evokes an image that combines the medieval ideal of the cosmopolitan Islamic scholar with the romantic aura of the 19th-century revolutionary. Since the late 1960s, Afghani has been the object of particular attention and controversy in both the West and the Islamic world. Iranian and Western scholars have radically reinterpreted his background and beliefs.2 This reevaluation of Afghani on the basis of new information about him has, however, not been generally accepted in the Islamic world. If anything, recent attention to Afghani's unorthodoxy and possible irreligion has only served to harden his defenders by giving credence to his own statements. Afghani plays an important role in the historical image of Muslim unity and sophistication presented by many Islamic groups and governments in this age of revived panIslamism. His plea for Islamic renewal through solidarity never lost its relevance as a powerful symbol linking the past with hopes for the future. The image of Afghani as the indefatigable fighter against Western imperialism who helped make the Muslim world aware of its distinct identity remains equally as suggestive.
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Markus-Takeshita, Kinga Ilona. "From Iranian Myth to Folk Narrative: The Legend of the Dragon-Slayer and the Spinning Maiden in the Persian Book of the Kings." Asian Folklore Studies 60, no. 2 (2001): 203. http://dx.doi.org/10.2307/1179054.
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Mohammadi, Ali, Sadegh Alijani, and Hossein Daghighkia. "Comparison of different polynomial functions in Random Regression Model for milk production traits of Iranian Holstein dairy cattle." Annals of Animal Science 14, no. 1 (March 1, 2014): 55–68. http://dx.doi.org/10.2478/aoas-2013-0078.
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Abstract The aim of this research was to compare different polynomial functions including Legendre polynomials (LP), Wilmink (WRR) and Ali-Schaeffer (ARR) functions, in random regression model (RRM) for estimation of genetic parameters for milk production traits of Iranian Holstein dairy cattle. For this purpose the performance records obtained from test-day (TD) regarding milk yield, fat and protein contents of the cows calving for the first time were used. The numbers of records for the above mentioned traits were 701212, 657004, and 560775, respectively. These records were collected from the years 2006 to 2010 by the National Breeding Center of Iran. The genetic parameters were estimated using Restricted Maximum Likelihood (REML) method by applying RRM. Residual variances were considered homogeneous over the lactation period. To compare the model, different criteria (-2Logl, AIC, BIC and RV) were used for considered traits. Based on the results obtained, for all traits, RRM with LP function (2,5) were chosen as the best model. Considering residual variance (RV), LP (2,2) was proved to be a model which has the lowest performance, while using -2Logl, AIC, BIC criteria, RRM with ARR function was the worst model. According to the results, it is recommended to use LP with low orders for the additive genetic effects and with more orders for the permanent environment effects in the RRM for Iranian Holstein cattle. Permanent environment variance was higher in early lactation than during lactation and additive genetic variance in the early lactation was lower than at the end of lactation. Heritability range of milk yield, fat and protein contents was estimated to be from 0.08 to 0.23, 0.05 to 0.20 and 0.08 to 0.14, respectively. Phenotypic variance of the considered traits during lactation was not constant and it was higher at the beginning and the end of lactation. The additive genetic correlation between adjacent test days was higher than between distant test days.
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Naserkheil, Masoumeh, Seyed Reza Miraie-Ashtiani, Ardeshir Nejati-Javaremi, Jihyun Son, and Deukhwan Lee. "Random Regression Models Using Legendre Polynomials to Estimate Genetic Parameters for Test-day Milk Protein Yields in Iranian Holstein Dairy Cattle." Asian-Australasian Journal of Animal Sciences 29, no. 12 (March 4, 2016): 1682–87. http://dx.doi.org/10.5713/ajas.15.0768.
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Newman, Andrew J. "David BLOW. Shah Abbas: the Ruthless King who became an Iranian Legend. London: I.B. Tauris, 2009. xiv + 274 pp., ill., pbk. ISBN: 978-1-84511-989-8. $29.50." Journal of the Economic and Social History of the Orient 54, no. 4 (2011): 545–47. http://dx.doi.org/10.1163/156852011x611391.
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Ghiasi, Heydar, and Maria J. Carabaño. "Eigenvector index for two female fertility traits based in random regression coefficients matrix in Holstein cows." Spanish Journal of Agricultural Research 16, no. 1 (April 26, 2018): e0401. http://dx.doi.org/10.5424/sjar/2018161-12396.
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A total of 71,518 days open (DO) and number of services per conception (NSC) records of 28,523 Iranian Holstein cows were analysed by random regression model. Akaike’s information criterion and likelihood ratio test suggested that a model with quadratic Legendre polynomials for additive genetic and permanent environmental was best. Heritability in different parities ranged from 0.103 to 0.045 in first parity and 0.054 to 0.030 in sixth parity for DO and NSC, respectively. Estimated genetic correlations between parities decreased continuously with increasing distance between parities for both DO and NSC. The first eigenfunction explained 89.99% and 97.22 % of the total genetic variance of DO and NSC, while the second eigenfunction accounted 6.24% and 3.18%, respectively. Different selection indices were constructed for DO and NSC. Genetic response to improve overall fertility was greater when the index included the first eigenvector than the response obtained from indices excluding it. Similar genetic gains were obtained from the first eigenvector, which had a nearly flat associated eigenfunction along lactations and from selection by the intercept of the random regression. The first eigenvector indices were responsible of changes in the level of DO and NSC in a similar manner for all parities, without altering the shape of the response curve across parities. The second and third eigenvector indices modified the shape of this curve but the improvement in genetic gains by including them in the selection index were small (DO) or negligible (NSC) due to the small amount of variability associated with these components.
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Mosharraf, R., J. Shodja, M. Bohlouli, S. Alijani, and S. A. Rafat. "Estimation of (co)variance components and breeding values for test-day milk production traits of Holstein dairy cattle via Bayesian approach." Biotehnologija u stocarstvu 30, no. 1 (2014): 15–28. http://dx.doi.org/10.2298/bah1401015m.
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Genetic parameters of milk, fat, and protein yields were estimated in the first lactation of Holstein dairy cattle. The records were collected during the period 2006 to 2011 and analyzed fitting the random regression model. The data included 41178, 25397 and 18716 test-day records of milk, fat and protein yields, respectively that produced by 4746, 3437 and 2525 cows respectively. Fixed effects in model included herd-year-month of test day and age-season of calving. The fixed and random regressions were modeled with normalized Legendre polynomials and (co)variance components were estimated by Bayesian method and Gibbs sampling was used to obtain posterior distributions. Estimates of heritability for milk, fat and protein yields ranged from 0.18 to 0.26; 0.06 to 0.11 and 0.09 to 0.22, respectively. Heritabilities for 305-d milk, fat and protein yields were 0.36, 0.23 and 0.29, respectively. For milk and protein yields, heritabilities were lower at the early of lactation due to the trends of lower additive genetic variance, higher permanent environmental variance. Genetic correlations for milk, fat and protein yields ranged from 0.14 to 1.00; 0.39 to 1.00 and 0.27 to 1.00, respectively. Ranges of estimated breeding values for 305-d yield of milk, fat and protein yields were from -1194.48 to 1412.44; -210.57 to 271.22 and -194.08 to 203.25, respectively. According to the results of this study, random regression model seems to be a flexible and reliable procedure for the genetic evaluation of milk production traits and it can be useful in the breeding programs for Iranian dairy cattle.
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Jalali, Maryam, Ghodratollah Taheri, and Sara Tavakoli. "“Children in Iranian legends”." International Journal of Human Sciences 13, no. 1 (March 16, 2016). http://dx.doi.org/10.14687/ijhs.v13i1.3666.
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Legends are regarded as a type of oral literature. Holistically, the children’s family life can be divided into 3 categories: living with parents: living with a parent either of them and living with a guardian (anyone except parents such as grandmother, aunt and, etc.). Parents reflect a specific personality or behavior toward their child according to each of these forms. Moreover, the personality of child is remarked as the only born one in the story and it usually plays an important role in any legend plot. Ten samples of the legends series are studied to analyze in order to specify family formation and parents behavior to their child. The main question is how the family and parents behavior are made in a legend. A hypothesis is presented to answer this question clarifying that child is the only one born in a family who is often living with one of the parents or both or a guardian and parents provide their child with innovation. The current research aims at presenting the family conditions of child as an important factor identifying his life style.
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"Traitana und raēta(o)na." Indo-Iranian Journal 45, no. 3 (2002): 221–29. http://dx.doi.org/10.1163/000000002124994775.
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AbstractAn attempt is made to reconstruct a Proto-Indo-Iranian legend, mainly on the basis of a passage in the Avestan Ardvīsūr-Yast (Yt. 5,61 f.) and a so far misinterpreted RVedic verse (1,115,5). The legend seems to involve a hero named *Traitana/*Trāitana who rescues a devout mortal from water by killing a hostile creature (*dāsa-). By comparing this legend with a set of closely related RVedic legends, in which mortals are rescued at sea or from imprisonment by Indra or the Aśvin, it is assumed that the story of *Traitana/*Trāitana belonged to a genre once forming a part of an otherwise lost heroic poetry of Indo-Iranian age.
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Рахно, К. Ю. "DECEIVED DEFENDER IN THE FOLKLORE OF THE OSSETIANS AND IN PAMIR RELIGIOUS LEGENDS." Kavkaz-forum, no. 1(8) (March 25, 2020). http://dx.doi.org/10.23671/vnc.2020.8.58155.
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Статья посвящена одной из осетинско-памирских фольклорных параллелей. В осетинской легенде рассказывается, как некогда бог Тыхост в ответ на призывный клич верхом на коне являлся на помощь людям. Но, будучи вызванным из праздного любопытства, он прогневался и отказался лично помогать попавшим в беду. Аналогичная история произошла с нартом Сосланом, которого вызвали по ложному сигналу тревоги. Она выступала мотивацией его культа у дигорцев. Помимо Поволжья, аналогичные предания о герое, готовом прийти на выручку людям, были известны на Памире. В частности, у шугнанцев они были связаны с пятым шиитским имамом Мухаммадом ибн Али аль-Бакиром. Согласно легенде, он тоже пообещал являться по первому зову, если людям будет угрожать бедствие. Но засомневавшиеся верующие вызвали его, чтобы убедиться, что он сдержит свое слово. Имам явился вооруженным до зубов всадником, и, обнаружив, что его потревожили зря, отказался больше приходить на помощь и проклял жителей долины, пожелав ей то пустовать, то наполняться людьми. Как и Тыхосту, Сослану и богатырям чувашей и марийцев, имаму Бакиру совершалось умилостивительное религиозное поклонение. В статье на основе привлечения иранских параллелей анализируются попытки ряда ученых вскрыть историческую подоплеку легенды о склепе Сослана. Важное значение отводится пониманию связанной с этим логики обрядовой практики. Также ставится под сомнение гипотеза о происхождении поклонения Сослану из почитания христианского пророка Иоанна Крестителя. Ключевые слова: нартовский эпос, легенды, осетины, шугнанцы, Памир, Тыхост, Сослан, имам Бакир. The article is devoted to one Ossetian-Pamir folklore parallel. The Ossetian legend tells how once the god Tykhost, in response to the invocation cry on horseback hastened to help people. But, being summoned out of idle curiosity, he became angry and refused to personally help those in need. A similar story happened with the Nart Soslan, who was called on a false alarm. That was the motivation for his cult among the Digorians. In addition to the Volga region, similar legends about a hero ready to come to the rescue of people were known in the Pamirs. In particular, among the Shugnans they were associated with the fifth Shiite imam - Muhammad ibn Ali al-Bakir. According to the legend, he also promised to appear at the first call to help people in emergency situation. But the doubting believers called him to make sure that he would keep his word. The Imam appeared to be a rider armed to the teeth, but got enfuriated, finding that he had been disturbed in vain, refused to come to the rescue next time and cursed the inhabitants of the valley, wishing the land to get depopulated and then again populated. Like Tykhost, Soslan, and the heroes of the Chuvash and Mari, imam Bakir performed propitious religious worship.Considering Iranian parallels, the article analyzes the attempts of a number of scientists to unveil the historical background of the legend of Soslans crypt. Importance is given to understanding the logic of ritual practice associated with this. The hypothesis about the origin of worship of Soslan from the veneration of the Christian prophet John the Baptist is also argued.
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Чибиров, Л. А., and З. К. Кусаева. "OSSETIAN AND ADYGHE NART PARALLELS." Вестник Владикавказского научного центра, no. 4 (December 17, 2019). http://dx.doi.org/10.23671/vnc.2019.4.43315.
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предлагаемой статье анализируются существующие схождения и отличия между осетин- ской и адыгской (преимущественно кабардинской) версиями Нартиады. Вместе с тем дана критиче- ская оценка концепции полицентризма (субстратно- кавказского происхождения эпоса), а также бытую- щему суждению об адыгском центре формирования ядра нартовского эпоса и приведена соответствую- щая научная доводов В.И. Абаева о том, что истоки формирования Нартиады ведут к легендам североиран- ских племен скифов, сарматов, алан. The existing similarities and differences between the Ossetian and Adyghe (basically Kabardian) versions of Nartiada are analyzed in the article. That said, a critical assessment of the concept of polycentricity (substrate and Caucasian origin of the epic) is given, as well as an existing judgment on the Adyghe center core formation of the Nart epic and the corresponding scientifi c argument justifying the reliability of Vasiliy I. Abaevs point that the origins of Nartiadas formation lead to the legends of the northern Iranian tribes of the Scythians, Sarmatians, Alans.
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РАХНО, К. Ю. "BORN FROM A ROCK: MONGOLIAN-TIBETAN FOLK PARALLELS TO THE OSSETIAN NART EPOS." Kavkaz-forum, no. 3(10) (October 2, 2020). http://dx.doi.org/10.46698/o1778-0379-5580-n.
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Монгольская гипотеза происхождения осетинского нартовского эпоса, которую развил и многие годы отстаивал Тамерлан Гуриев, ввиду многих факторов не была затребована и не получила развития, но интенсифицировала дискуссию среди нартоведов, и в ходе полемики с ней осетинская наука обогатилась многими ценными наблюдениями. Между тем, вне поля зрения ученых остались параллели между мотивами нартовских сказаний и монгольским фольклором, преимущественно героическим эпосом. Среди прочего, это мотив рождения из камня, который в нартовском эпосе осетин является важной и неотъемлемой частью эпической биографии нарта Сослана. В теории Гуриева эпический Сослан прямолинейно отождествлялся с предмонгольским правителем Грузии аланского происхождения Давидом Сосланом, поэтому на мифологические составляющие его образа не обращалось внимания. Между тем, в монгольском эпосе из треснувшего камня рождаются богатыри Хёрёг цоохор баатар, Хэцуу-бэрх, Асар, Ергиль-Тюргюль, Донжин Молор эрдени, Чин джоригту ченггель кюю, Нюсгай жур, Шонходой-мэргэн. Из камня иногда появляются на свет и их кони. Присутствует этот мотив и в тибетской легенде, связанной с религией бон. Поскольку религия бон развилась из митраизма, в котором присутствует мотив рождения персидского бога света Митры из камня или скалы, аналогичный рождению нартовского Сослана, то возможно, что и в тибетской легенде этот мотив имеет иранские истоки. В монгольском героическом эпосе он тоже выглядит принесенным с Запада. Характерно, что у монголов отсутствует важный мотив оплодотворения камня, который есть и в нартовском эпосе осетин, и в мифах о Митре. The Mongolian hypothesis of the origin of the Ossetian Nart epos, which was developed and defended by Tamerlan Guriev for many years, was not requested and did not receive development due to many factors, but has intensified the discussion among the Nart scholars, and the Ossetian science was enriched with many valuable observations in the course of polemics with it. Meanwhile, parallels between the motives of Nart legends and Mongolian folklore, mainly heroic epic poems, remained outside the field of vision of the scientists. Among other things, this is the motive of birth from a stone, which in the Nart epic of Ossetians is an important and integral part of the epic biography of the Nart Soslan. In Guriev’s theory, the epic Soslan was straightforwardly identified with the pre-Mongol ruler of Georgia of Alanian origin, David Soslan, so no attention was paid to the mythological components of his image. Meanwhile, in the Mongolian epos, heroes Hörög coohor baatar, Kecüü-berh, Asar, Ergil-Türgül, Donžin Molor erdeni, Čing ĵoriγtu čenggel küü, Nüsgaj žur, Šonhodoj-mergen are born from a cracked stone. Sometimes their horses are born from the stone. This motive is also present in the Tibetan legend associated with the Bon religion. Since the Bon religion developed from Mithraism, in which there is a motive of the birth of the Persian god of light Mithra from a stone or rock, similar to the birth of the Nart Soslan, it is possible that in the Tibetan legend this motif has Iranian origins. In the Mongolian heroic epic, it also looks like it was brought from the West. It is characteristic that the Mongols lack an important motive of the insemination of a stone, which is also found in the Nart epic of the Ossetians and in the myths about Mithra.
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Чибиров, А. Л. "THE ALANS-OSSETIANS IN RUSSIAN AND FOREIGN PRE-REVOLUTIONARY HISTORIOGRAPHY." Известия СОИГСИ, no. 32(71) (June 13, 2019). http://dx.doi.org/10.23671/vnc.2019.71.31187.
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Одно из могущественных племенных объединений древности, аланы, всегда будоражили воображение исследователей. Они оставили значительный след в истории, военном деле, культуре не только в ареале своего формирования – южнорусских степях, но и на территории Европы, в истории и культуре раннего средневековья только зарождающейся западноевропейской цивилизации, куда под мощным натиском хуннов (гуннов) большая часть их была вынуждена мигрировать. Оставшаяся же часть образовала на Северном Кавказе и в Предкавказских степях раннефеодальное государство Алания. Помимо прочего средневековые аланские племена играли в общекавказской и европейской истории значимую роль. Ярким примером этому могут служить мифы и предания о происхождении европейцев. Данная статья является кратким историографическим обзором практически всей существующей источниковедческой литературы, в которой четко прослеживается алано-осетинская преемственность. Исследователи – приверженцы подобного взгляда на проблематику при изучении вопроса опирались на несколько основных маркеров – осетинский язык, уходящий корнями в индо-иранский мир, Нартовский эпос и другие, ярко выраженные элементы духовной культуры осетин. The Alans, one of the most powerful political tribal confederations of the ancient times, have always stirred researchers' imagination. They left a significant mark in history, military arts, and culture not only within their habitat, in the south Russian steppes, but throughout Europe as well, in history and culture of the emerging civilization of the early Middle Ages where, being under pressure of the Huns, the majority of them was forced to migrate. The remaining part established an early-feudal state Alania in the Northern Caucasus and Ciscaucasian steppes. Among other things medieval Alanian tribes played a vital role in All-Caucasian and European history. Myths and legends on the origin of the Europeans vividly testify to this. This article is a short historiographic review of almost all the existing sources on Alanian-Ossetian succession. The researchers, whose views conform with the opinion of such continuity, ground their approach on several essential points: the Ossetian language that is deeply rooted in the Indo-Iranian world, Narts’ epics and other prominent elements of the Ossetian spiritual culture.
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АБДОЛЛАХИ, М. "NUMBER AS SYMBOLISM OF CULTURAL CODE IN SHAHNAMEH AND OSSETIAN NART EPIC." Известия СОИГСИ, no. 29(68) (September 28, 2018). http://dx.doi.org/10.23671/vnc.2018.68.17170.
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Символика числа представляет большой интерес в контексте исследования эпических произведений. Семантике чисел в фольклорных источниках посвящено большое количество работ, но нет сопоставительных исследований по символике чисел в эпосе иранских народов и осетин. Между тем, в исторической науке надежно доказано, что персы и осетины близки по своим историческим корням, культурным и общественным связям, которые нашли отражение в Шахнаме Фирдоуси, неоднократно упоминавшего алан в своем произведении. Иранские народы обладают богатой эпической традицией, уходящей в глубокую древность и сохранившей культурные, мифологические и религиозные символы. И в осетинском Нартовском эпосе, и в Шахнаме широко используется концепт «число» как базовый концепт культуры. В настоящей статье ставится задача исследования концепта «число» в персидском и осетинском эпосах, выявления сходства и различий в интерпретации их символики. Известно, что числа с давних пор играют важную роль в жизни людей в разных уголках мира и, кроме количественного показателя, имеют скрытые смысловые коды. Изучение этих смыслов и влияния качественных и смысловых характеристик некоторых чисел, таких как три, четыре, семь, тринадцать, сорок и других, на жизнь персов и осетин показывает их значительное сходство. В результате исследования доказано, что числа, представленные в Шахнаме и эпических сказаниях о нартах, неразрывно связаны с мифологическим сознанием народов, с сакральной символикой их традиционной культуры и свидетельствуют об общих исторических корнях, культурных контактах и влияниях. The symbolism of the number evokes great interest in the context of the study of epic works. Extensive research and theory view the semantics of numbers in the folklore sources, but no comparative studies on the symbolism of numbers in the epic of the Iranian peoples and the Ossetians have been undertaken so far. However, it is reliably proven in the historical science that the Persians and the Ossetians share common historical roots, are bound by cultural and social ties. This fact is reflected in Shahnameh by Ferdowsi, who repeatedly mentioned Alan in his work. The Iranian peoples have a rich epic tradition, which goes back to ancient times and has preserved cultural, mythological and religious symbols. Both in the the Ossetian Narts’ epic, and in Shakhnameh, the concept of «Number» is widely used as the basic concept of culture. The task of the present article is to study the concept of «Number» in the Persian and Ossetian epics, to identify similarities and differences in the interpretation of their symbols. It is known that numbers have long played an important role in people’s lives in different parts of the world and, apart from the quantitative index they have hidden semantic codes. The study of these meanings and the influence of the qualitative and semantic characteristics of certain numbers, such as three, four, seven, thirteen, forty and others, on the life of the Persians and the Ossetians shows their considerable similarity. As a result of the research it was proved that the numbers presented in Shahnameh and the epic legends about the Narts are inextricably linked with the mythological consciousness of peoples, with sacred symbols of their traditional culture and testify to common historical roots, cultural contacts and influences.
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"Shah Abbas: the ruthless king who became an Iranian legend." Choice Reviews Online 47, no. 06 (February 1, 2010): 47–3347. http://dx.doi.org/10.5860/choice.47-3347.
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Calmard, Jean. "Daniel Blow. Shah Abbas. The Ruthless King Who Became an Iranian Legend." Abstracta Iranica, Volume 32-33 (December 1, 2013). http://dx.doi.org/10.4000/abstractairanica.40647.
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Чибиров, Л. А. "THE MILITARY CUSTOMS AND RITUALS IN THE OSSETIAN NART EPIC: THE ORIGINS AND PARALLELS." Известия СОИГСИ, no. 37(76) (September 28, 2020). http://dx.doi.org/10.46698/n8037-4227-0763-o.
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В настоящее время накоплен значительный исторический, лингвистический археологический, этнологический материал по воинским обрядам и обычаям осетин, позволяющий рассмотреть некоторые сюжетные линии осетинского нартовского эпоса с новых точек зрения. Новизна исследования заключается в том, что в статье используются комплексные и междисциплинарные методы, на новом материале рассматриваются исторические истоки воинских обычаев и обрядов, прослеживаемых в осетинском нартовском эпосе, а также их исторические и этнографические параллели. Целью исследования является поиск истоков обычаев и обрядов, характерных для социального слоя мужчин-воинов, описываемых в осетинском нартовском эпосе, а также их параллелей в исторических описаниях и зафиксированных археологией погребальных обрядах. В нартовском эпосе описываются связанные друг с другом обычаи отрубания головы противника, скальпирования и отсечения правой руки. Для воинов-нартов характерен обряд побратимства, посвящения коня покойнику, почитание пиршественной чаши. Для реконструкции древних воинских обычаев и обрядов в сравнительно-историческом разрезе проанализированы данные археологии, античных и восточных источников, фольклора и нартовского эпоса народов Кавказа. Методы этнологии позволяют выявить пережитки воинских обычаев, описанных в вариантах нартовского эпоса, бытующих у народов Северного Кавказа. На основании анализа эпоса и сопоставления его с историческими источниками авторы приходят к выводу, что нартовские сказания осетин отражают социальные отношения, обычаи и обряды военизированного общества. Такие обычаи и обряды были характерны в древности для многих индоиранских народов, в том числе персов, скифов, сарматов, алан и др. на этапе разложения родового строя, когда основным фактором экономической стабильности общества являлись военные походы. Некоторые пережитки обычаев сохранялись в обрядовой практике осетин до начала XX в. (побратимство, посвящение коня покойнику, почетный бокал). Currently, significant historical, linguistic, archaeological, ethnological material has been accumulated on the military rituals and customs of the Ossetians, which makes it possible to consider some of the storylines of the Ossetian Nart epic from new points of view. The novelty of the research lies in the fact that the article uses complex and interdisciplinary methods; the new material examines the historical origins of military customs and rituals traced in the Ossetian Nart epic, as well as their historical and ethnographic parallels. The aim of the study is to search for the origins of customs and rituals characteristic of the social stratum of male warriors described in the Ossetian Nart epic, as well as their parallels in historical descriptions and burial rites recorded by archaeology. The Nart epic describes the related customs of chopping off the enemy's head, scalping and cutting off the right hand. The Nart warriors are characterized by the rite of twinning, the dedication of a horse to the dead, and the veneration of a banquet bowl. To reconstruct ancient military customs and rituals in a comparative historical context, the authors analyzed data from archaeology, ancient and eastern sources, folklore and the Nart epic of the peoples of the Caucasus. Ethnological methods make it possible to reveal the remnants of military customs described in the versions of the Nart epic that exist among the peoples of the North Caucasus. Based on the analysis of the epic and comparing it with historical sources, the authors come to the conclusion that the Nart legends of the Ossetians reflect the social relations, customs and rituals of a militarized society. Similar customs and rituals were typical in ancient times for many Indo-Iranian peoples, including the Persians, Scythians, Sarmatians, Alans, and others at the stage of the disintegration of the tribal system, when military campaigns were the main factor in the economic stability of society. Some remnants of customs were preserved in the ritual practice of the Ossetians until the beginning of the 20th century (twinning, dedication of a horse to the dead, a glass of honor).
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"Interview with Mahmoud Dowlatabadi." Comparative Critical Studies 4, no. 3 (October 2007): 441–53. http://dx.doi.org/10.3366/e1744185408000116.
Full textAbstract:
Mahmoud Dowlatabadi (1940–), by some estimates, is Iran's preeminent living writer. Born to a family of modest means in a small village in Northeastern Iran, Dowlatabadi came of age in a time when Iran's rural population was emigrating to the cities, looking for new lives and new ways of living. In this sense, he is one of a generation of new voices to seek their place within the field of modern Iranian literature, those not from the urban middle or upper classes. His work to date encompasses over ten novels, as well as many novellas and short stories. Any list of his major works would have to begin with his massive 5-volume novel Kelidar, and also include the novels Missing Soluch (English translation by Kamran Rastegar, published by Melville House Publishing, New York, 2007) and The Legend of Baba Sobhan. Part of Dowlatabadi's remarkable achievement has been the raw force of his literary style, and the subtlety of his prose – in particular in treating issues of poverty and marginalization.
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Gutieva, E. T. "ALANIC CONNECTION IN PORTUGUESE HERALDRY." Известия СОИГСИ, no. 25(64) (September 15, 2017). http://dx.doi.org/10.23671/vnc.2017.64.9773.
Full textAbstract:
The present research is carried out in the mainstream of the self-evident interest of the modern Ossetians to the history of their historical and linguistic ancestors - the medieval Alans, who advanced to the forefront of European history in the late Antiquity. The article discusses the content of the famous Portuguese legend about the creation of the Coimbra Coat of Arms, the former first capital of the country. According to the record in the first world history “Monarchia Lusytana”, created in Portugal in the XVI-XVII centuries, the Alanic king of the 5th Century Atashes, responsible for the destruction of the old city and the construction of Coimbra itself, commissioned creating the coat of arms, and it depicts his bride, the daughter of the defeated king of the Sueves. On both sides of the princess there are heraldic symbols generally considered to belong to Alans and Sueves. There are certain ground to presume, that this fairly historical legend mistakenly attributes the dragon to the Sueves, in which case we may reconsider the distribution of symbolic animals, as it is known, what important place in the attributes of Iranian-speaking Sarmatians and Alans was occupied by a dragon, whose image in this coat of arms is attributed to the Sueves. In addition, the analysis of the names of the protagonists shows that the name of the main female character, Sindizunda / Chindizunda, may be regarded as unhistorical and, possibly, emerged as a result of contamination with the name of the Visigothic King of Hispania of the VIIth century Chindaswind. The non-preservation of the name of the princess in the annals of history or her misrepresentation in the folklore memory accords with a fairly common gender asymmetric practice in relation to female anthroponyms.
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Nazari, Mohammad Ali, Navid Ghavi Hossein-Zadeh, Abdol Ahad Shadparvar, and Davood Kianzad. "Genetic Analysis of Persistency for Milk Fat Yield in Iranian Buffaloes (Bubalus bubalis)." Frontiers in Genetics 12 (March 8, 2021). http://dx.doi.org/10.3389/fgene.2021.633017.
Full textAbstract:
This study aimed to estimate heritabilities and genetic trends for different persistency measures for milk fat yield and their genetic correlations with 270-day milk yield in Iranian buffaloes. The records of test-day milk fat yield belonging to the first three lactations of buffaloes within 523 herds consisting of 43,818 records were got from the Animal Breeding Center and Promotion of Animal Products of Iran from 1996 to 2012. To fit the lactation curves based on a random regression test-day model, different orders of Legendre polynomial (LP) functions were selected. Three persistency measures were altered according to the specific condition of the lactation curve in buffaloes: (1) The average of estimated breeding values (EBVs) for test day fat yield from day 226 to day 270 as a deviation from the average of EBVs from day 44 to day 62 (PM1), (2) A summation of contribution for each day from day 53 to day 247 as a deviation from day 248 (PM2), and (3) The difference between EBVs for day 257 and day 80 (PM3). The estimates of heritability for PM1, PM2, and PM3 ranged from 0.20 to 0.48, from 0.36 to 0.47, and from 0.19 to 0.35 over the first three lactations, respectively. The estimate of genetic trends for different persistency measures of milk fat yield was not significant over the lactations (P > 0.05). Genetic correlation estimates between various measures of persistency were generally high over the first three lactations. Also, genetic correlations estimates between persistency measures and 270-day milk yield were mostly low and varied from 0.00 to 0.24 (between PM1 and 270-day milk yield), from −0.19 to 0.13 (between PM2 and 270-day milk yield), and from −0.02 to 0.00 (between PM1 and 270-day milk yield) over the first three lactations, respectively. Persistency measures that showed low genetic correlations with milk fat yield were considered the most suitable measures in selection schemes. Besides, medium to high heritability estimates for different persistency measures for milk fat yield indicated that relevant genetic variations detected for these characters could be regarded in outlining later genetic improvement programs of Iranian buffaloes.