Relevant bibliographies by topics / Persian Mythology

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Persian Mythology'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Persian Mythology"

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Ghalekhani, Golnar, and Mahdi Khaksar. "A Thematic and Etymological Glossary of Aquatic and Bird Genera Names in Iranian Bundahišm." International Letters of Social and Humanistic Sciences 62 (October 2015): 39–52. http://dx.doi.org/10.18052/www.scipress.com/ilshs.62.39.

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The purpose of this study is to present a thematic and etymological glossary of aquatic and bird genera names which have been mentioned in Iranian Bundahišn. In this research, after arranging animal names in Persian alphabetic order in their respective genus, first the transliteration and transcription of animal names in middle Persian language are provided. Afterwards, the part of Bundahišn that contains the actual animal names and the relevant translations are mentioned. The etymology of every animal name is described by considering the morphemic source. Finally, mention is made of the myt
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Silverman, Jason M. "Achaemenid Creation and Second Isaiah." Journal of Persianate Studies 10, no. 1 (2017): 26–48. http://dx.doi.org/10.1163/18747167-12341305.

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For many years, scholars have entertained the idea that monotheism appeared in Second Isaiah as a result of Zoroastrian influence. Since the issue of monotheism is inappropriate for either the Persian or the Judaean contexts, this paper argues that a more fruitful angle to pursue the Persian context of Isaiah is through analysis of the concept of creation. This paper takes the Achaemenid creation prologues in the Old Persian inscriptions as a comparator for the use of creation in Second Isaiah, and places these two in a broader ancient Near Eastern context of creation mythology. It is argued t
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Sharifian, Hesam. "Ugly Past/Insensitive Present: Blackface in Persian Popular Entertainment." Asian Theatre Journal 41, no. 1 (2024): 161–76. http://dx.doi.org/10.1353/atj.2024.a927717.

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Abstract: This article is a scholarly expansion of my previous public writing in HowlRound entitled “Iranian Blackface Clowns are Racist, No Matter How You Sugarcoat Them in Obscure Archaic Mythology.” In the essay, I argue siāh-bāzi, an Iranian form of popular entertainment that features a main character in blackface, is indeed a racialized mockery of the African slaves who were brought to Iran from the sixteenth to early twentieth centuries. In the present article, I delve deeper into the history of slavery in Iran as a context for sāh-bāzi . I also analyze the embodiment techniques in siāh-
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Reysner, M. L., and A. A. Kuznetsov. "The Genesis of the Phoenix Image in Persian Poetry and its Interpretation in a Poem of the Same Name by Nima Yushij (1897-1960)." Orientalistica 5, no. 2 (2022): 366–86. http://dx.doi.org/10.31696/2618-7043-2022-5-2-366-386.

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The article deals with the matter of Phoenix image’s genesis in Persian classic literature and its interpretation in Nima Yushij’s poem ‘Phoenix’ written in 1938 and known as one the most noteworthy poem of the author. The research is aimed at analysis of Phoenix’s significant components which are rooted in mythology and determine a reader’s perception of this image in modern period. The methodology of the research is based upon the genetic-historical and comparative study and concerns various texts which were considered in a chronologic order and depict the figure of Phoenix, either European
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Fakhri, Kamran Pashaei, Rogayeh Mahmudivand Bakhtiari, and Parvaneh Adelzadeh. "Sanctity and Malevolence of Cat in World Mythology and Persian Prose and Verse." Nigerian Chapter of Arabian Journal of Business and Management Review 1, no. 7 (2013): 11–21. http://dx.doi.org/10.12816/0003658.

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Hays, Christopher B. "A Hidden God: Isaiah 45’s Amun Polemic and Message to Egypt." Vetus Testamentum 73, no. 2 (2022): 239–65. http://dx.doi.org/10.1163/15685330-bja10093.

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Abstract This article demonstrates that Isa 45:1–19 is a pro-Persian oracle of well-being, promising the Achaemenid emperor that he will conquer Egypt, and subsequently impugning the theological ignorance of the Egyptians. The Egyptians misspeak in saying that Yhwh is a “Hidden God” like their own Amun (45:15). The unique title, the only reference to divine hiding that uses the reflexive hithpael, was chosen to echo the reflexive formulations in Egyptian texts (including during the early Persian Period) describing Amun’s self-hiding. Two other aspects of Amun’s mythology as creator are also al
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Leuchter, Mark. "A Myth of Imperial Death." Hebrew Bible and Ancient Israel 14, no. 2 (2025): 187–207. https://doi.org/10.1628/hebai-2025-0015.

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The narrative spanning 1 Enoch 6–11 is often regarded as an apocalyptic Jewish response to the rise of Hellenistic imperialism, but a re-examination of its contents points to the demise of the Persian empire as the background to its redaction. The narrative rejects the imperial mythology sustained throughout the Achaemenid period and by extension, the priestly-scribal curriculum in Jerusalem supported by it that yielded works like Ezra-Nehemiah and Chronicles. Consequently, the redactors of 1 Enoch 6–11 re-read and repudiate those works and their assumptions about Jewish identity and foreign i
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Sadeghi Sahlabad, Zeinab, Oksana Kravchenko, and Alina Shuldishova. "IMAGES OF GILAN IN THE POETICS OF VELIMIR KHLEBNIKOV." Проблемы исторической поэтики 21 (June 2023): 196–216. http://dx.doi.org/10.15393/j9.art.2023.12402.

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The article discusses V. Khlebnikov’s Iranian images associated with the poet’s stay in Gilan from April to July 1921. The relevance of the article is determined by the need to explore the Persian component of Khlebnikov’s poetics, which cannot be reduced to speculative and generalized Asian images. The article demonstrates the diversity of poetic manifestations of Gilan, depicted through its inhabitants, landscapes, mythology, ancient and contemporary history. The poem “Night in Persia” is proposed to be read as a spiritual experience of mastering space. The specifics of female images in the
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Yadav, Roshan. "Assessment of the Role of Environmental factors and Associated Plants for the Mass Cultivation of Santalum album L in Nepal and India." Biomedical Research and Clinical Reviews 3, no. 1 (2021): 01–15. http://dx.doi.org/10.31579/2692-9406/016.

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Sandalwood (White Sandal) is the fragrant heartwood of some species of genus Santalum. The widely distributed and economically important Santalum genus belongs to the family Santalaceae which includes 30 genera with about 400 species, many of which being completely or partially parasitic (John, 1947). The word Sandal has been derived from Chandana (Sanskrit), Chandan (Persian), Savtador (Greek) and Santal (French). There are references of Sandalwood in Indian mythology, folklore and ancient scripts. ‘Chandana’ the Sanskrit name ascribed to Santalum album L. was known and used in India from the
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O., KARDASH, and Shmidt A. "“GIFT TO CHARON”: THE USE OF PERSIAN COINS IN THE FUNERAL PRACTICE OF THE BURIAL GROUND “SACRED CEDAR GROVE”." Preservation and study of the cultural heritage of the Altai Territory 29 (2023): 141–46. http://dx.doi.org/10.14258/2411-1503.2023.29.22.

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The “Sacred Cedar Grove” burial ground of the 4th -7th centuries “Sacred Cedar Grove” is located in the north of Western Siberia. In 2016, two Persian silver drachmas minted under Shahinshah Khosrow II Parviz were found among the sacrificial offerings. On the first coin, a flying bird is scratched on the obverse, and a man with “supernatural” abilities is depicted on the reverse. The second drachma depicts sacred animals: birds (obverse) and snakes with one and two heads (reverse). The plots on the coins find direct analogies in the modern mythology of the Ob Ugrians. The drachmas were found n
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Dissertations / Theses on the topic "Persian Mythology"

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Clausen, Jenelle. "Asset Protection." Bowling Green State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1429269560.

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Tola, Florencia Carmen. "“All men were born in Jerusalem”. Mith and gospel in the stories about the origen of humans among the toba (Qom) of the Argentinian Chaco." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/80560.

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En las narraciones actuales de los toba (qom) del Chaco argentino es frecuente encontrar paralelismos entre relatos de inspiración bíblica y los mitos que narran los orígenes de los seres humanos, sus transformaciones corporales y las diferencias entre diversos tipos de seres. Ciertos acontecimientos descritos en la Biblia suelen ser hilados con elementos del pasado mítico qom generando una lectura bíblica del pasado indígena y nuevas lecturas sobre los orígenes humanos, las diferencias entre los seres y el rol del cuerpo en la constitución de la especificidad humana. En este trabajo, nos prop
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Rezaee-Tafrechy, Tayyebeh. "L'eau : les réalités (les qanât), les mythes et les rites (la déesse Anahita) : de l'Iran préislamique à certaines coutumes et traditions conservées dans l'Iran contemporain." Thesis, Limoges, 2015. http://www.theses.fr/2015LIMO0094.

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Cette thèse porte sur les influences de la condition géographique du plateau iranien sur la création du mythe d’Anāhitā et les croyances concernant l’eau chez les iraniens et nous essayons de démontrer pourquoi ses mythes et ses rites sont différents de ceux des autres peuples qui bénéficiaient de la présence de l’eau. La situation particulière de sa géographie et le manque naturel de l’eau font de l’Iran un pays chaud et sec. Il y a quatre mille ans, ce manque de pluie sur le plateau iranien a engendré plusieurs croyances religieuses et rituelles en Perse, nous remarquons ce fait dans Avesta
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Hincapié, Giraldo Leonardo. "Yseut et Wîs : une lecture junguienne des personnages féminins dans Le Roman de Wîs et Râmîn et dans les romans de Tristan." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030114.

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Cette étude envisage de mettre en parallèle deux personnages féminins (Yseut et Wîs) issus de plusieurs récits médiévaux : les romans de Tristan et Le roman de Wîs et Râmîn. Ces personnages seront analysés sous l’optique de la théorie junguienne des archétypes et de l’Inconscient collectif. Le postulat de base sera donc de considérer que le même principe archétypique est à l’arrière-plan des deux personnages : le Féminin archétypique. Yseut et Wîs font partie de récits qui ont pour origine la mythologie celtique, pour la première, et la mythologie persane, pour la deuxième. A partir de ce cons
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Nosrat, Shahla. "Origines indo-européennes des deux romans médiévaux : Tristan et Iseut et Wîs et Râmîn." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC002/document.

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L'examen attentif des concordances ponctuelles et annexes des romans de Tristan et Wîs et Râmîn de Gorgâni dévoilela survivance d'un passé idéologique commun provenant de I'idéologie tripartite des Indo-européens. Comme le récitdu roman persan date de l'époque parthe, cette thèse pour découvrir l'énigme d'une transmission ou d'un emprunt, se focalise sur I'origine iranienne de certains thèmes et motifs du roman de Tristan et retrace la migration d'un rameau des peuples iraniens en Europe jusqu'en France. Ce peuple que la mémoire historique connaît sous le nom des Alains était I'un des descenda
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Lohrasbe, Devon. "The classical reception of the hybrid minotaur." Thesis, 2018. https://dspace.library.uvic.ca//handle/1828/9976.

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This thesis offers an interpretation of the myth of Theseus and the Minotaur that accounts for its popularity in fifth century Athens. The myth of the Minotaur had particular political resonance in Classical Athens because of the Minotaur’s hybrid character and eastern connotations. In the wake of the Persian wars, Theseus came to embody Athenian democratic and anti-Barbarian ideals. His canonical opponent, the Minotaur, represented the enemy of the Athenian citizen: an eastern hybrid such as the Persian/Carian/Lycian groups of Anatolia and the east. By aligning the Minotaur with his Near East
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Назарова, И. А., та I. Nazarova. "Роль мифологии фэнтези в формировании мировоззрения современного человека : магистерская диссертация". Master's thesis, 2015. http://hdl.handle.net/10995/31708.

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Целью исследования является определение роли мифологии фэнтези в формировании мировоззрения современного человека. Первая глава работы посвящена анализу специфических черт мифа, в частности, миф описывается в ней как основа эпических жанров. Во второй главе анализируются взаимоотношения мифологических и романтических компонентов в литературе фэнтези и способ их влияния на мировоззрение читателей. В третьей главе описывается социологическое исследование. В этой части работы выявляются специфические черты влияния фэнтези на мировоззрение читателей.<br>The purpose of this research is to define ro
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Rieske, Tegan Echo. "Alzheimer's Disease Narratives and the Myth of Human Being." Thesis, 2012. http://hdl.handle.net/1805/3183.

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Indiana University-Purdue University Indianapolis (IUPUI)<br>The ‘loss of self’ trope is a pervasive shorthand for the prototypical process of Alzheimer's disease (AD) in the popular imagination. Turned into an effect of disease, the disappearance of the self accommodates a biomedical story of progressive deterioration and the further medicalization of AD, a process which has been storied as an organic pathology affecting the brain or, more recently, a matter of genetic calamity. This biomedical discourse of AD provides a generic framework for the disease and is reproduced in its illness narra
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Books on the topic "Persian Mythology"

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Hinnells, John R. Persian mythology. P. Bedrick Books, 1985.

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Hinnells, John R. Persian mythology. Newnes, 1985.

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Allan, Tony 1946. Wise lord of the sky: Persian myth. Time-Life, 1999.

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Javādī, Javād. Farīdūniyān, Z̤aḥḥākiyān va mardumiyān. Javād Javādī, 1991.

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Yāḥaqqī, Muḥammad Jaʻfar. Farhang-i asāṭīr va ishārāt-i dāstānī dar adabīyāt-i Fārsī. Muʾassasah-ʾi Muṭālaʻāt va Taḥqīqāt-i Farhangī, vābastah bih Vizārat-i Farhang va Āmūzish-i ʻĀlī, 1990.

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

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Mukhtāriyān, Bahār. Darʹāmadī bar sākhtār-i usṭūrahʹī-i Shāhnāmah. Āgah, 2010.

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Aeschylus. Persians and other plays. Oxford University Press, 2008.

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Aeschylus. Persians and other plays. Oxford University Press, 2009.

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Saccone, Carlo. Storia tematica della letteratura persiana classica. Luni, 1999.

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Book chapters on the topic "Persian Mythology"

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Operto, Fiorella. "Elements of Roboethics." In Makers at School, Educational Robotics and Innovative Learning Environments. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77040-2_10.

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AbstractRoboethics analyzes the ethical, legal and social aspects of robotics, especially with regard to advanced robotics applications. These issues are related to liability, the protection of privacy, the defense of human dignity, distributive justice and the dignity of work. Today, roboethics is becoming an important component in international standards for advanced robotics, and in various aspects of artificial intelligence. An autonomous robot endowed with deep learning capabilities shows specificities in terms of its growing autonomy and decision-making functions and, thus, gives rise to
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Leeming, David Adams. "The World Child." In Mythology. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121537.003.0024.

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Abstract Where there are heroes there are stories of the miraculous birth. King Sargon of Babylonia was born of a virgin, hidden in a basket, released into a river, and adopted by a menial. Heracles’ mother-to-be was tricked by Zeus into a thirty-six-hour love bout appropriate to the conception of such a hero. John the Baptist was miraculously conceived by a barren mother. The Persian mangod Mithras was born on December 25 from a rock and was attended in some versions by lowly shepherds.
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Panaino, Antonio. "The Chariot and its Antagonist Steeds About Aeschylus’ Persae 171-200 and Plato’s Phaedrus 246ab." In Lexis Supplements. Fondazione Università Ca’ Foscari, 2022. http://dx.doi.org/10.30687/978-88-6969-632-9/004.

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This study deals with the image of the chariot and its steeds in the imagery of some crucial Greek texts suggesting a number of Iranian resonances, which show the presence of corresponding themes and motifs well rooted within the Mazdean mythology and its poetical language. The article actually proposes a new approach to famous passages, such as Parmenides’ proem to the poem On Nature, Aeschylus’ Persae 171-20, Plato’s Phaedrus 24, and suggests an original interpretation of the ideological (Barbarian = Persian) role assumed by the victorious Greek king in Aeschylus’ Agamemnon, when he appears
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Leeming, David. "Jews, Christians, and Muslim." In Jealous Gods and Chosen People: The Mythology of the Middle East. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195147896.003.0004.

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Abstract When the Persians under Cyrus conquered Babylon in 539 B.C.E. many of the Babylonian Israelites migrated “home” to Jerusalem and eventually rebuilt the city walls and the Temple. Others remained in Babylon, where a Jewish community flourished for several centuries. Those who came to Jerusalem did so with Persian approval; in Cyrus’s Zoroastrian view Yahweh was among the deities on the side of good in the struggle between good and evil in the universe. Most important, the new arrivals in Jerusalem came as committed Jews rather than as Judeans or as Hebrews influenced, as they had been
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Leuchter, Mark. "Introduction." In An Empire Far and Wide. Oxford University PressNew York, 2025. https://doi.org/10.1093/oso/9780197772744.003.0001.

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Abstract Contemporary scholarship into the Jewish literature of the Persian period (538–332 BCE) has encountered theoretical and methodological difficulties regarding issues of dating sources and identifying the extent of Persia’s imperial influence on Jewish identity in the era. Many scholars are even hesitant to speak of Jewishness or Judaism as existing in this period at all. A reconsideration of factors and new approaches to evidence culled from cognitive science, postcolonial research, and anthropological models for communal identity formation provides new vistas for examining the relatio
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McKeon, Keating P. J. "Perseid Wars and Notional Nostos in Herodotus’ Histories." In Time, Tense, and Genre in Ancient Greek Literature. Oxford University PressOxford, 2025. https://doi.org/10.1093/9780191949302.003.0012.

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Abstract This chapter explores Xerxes’ westward travel in Herodotus’ Histories as a performative manipulation of time. Engaging a genealogical narrative that recasts the Persians as ‘Perseids’, descendants of the Argive hero, Xerxes frames his invasion of Greece as a grand loop resolving ancestral displacement by physical return (nostos). The result is a generic discourse of Persian invasion rhetoric in which topography, time, and Hellenic mythology are inextricably linked. Expanding on recent work that considers the spatial sweep of Xerxes’ imperial designs, as well as the significance of Per
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Hultgård, Anders. "The Signs of the End and the Final Battle." In The End of the World in Scandinavian Mythology. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192867254.003.0007.

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Abstract With this chapter the comparative analysis begins. Snorri’s account in Gylfaginning 51‒3 provides the thematic structure of the comparisons. The signs of the end and the cosmic upheavals announce the coming events. Monster animals and demonic beings that have been fettered are now let loose. In Jewish and Christian traditions we encounter Leviathan, Satan, and Antichrist. Iranian mythology features the ferocious dragon Azi Dahaka who will be killed by the hero Thraetaona (Middle Persian: Frēdōn). The Iranian myth shows striking similarities with the Scandinavian story about the wolf F
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Leuchter, Mark. "Conclusion." In An Empire Far and Wide. Oxford University PressNew York, 2025. https://doi.org/10.1093/oso/9780197772744.003.0007.

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Abstract The evidence from the three late Persian period works surveyed in this study indicate that the different scribal groups that created them were not polemicizing against each other, as is often suggested. Instead, they were all part of a common scribal community in late Persian Yehud grappling with the inescapability of the Achaemenid dynastic myth as it informed the ebb and flow of Jewish intellectual identity. The diversity of responses to this mythology points to an attempt to create textual spaces for revelatory encounters beyond the physical space of the Jerusalem temple. But this
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Leuchter, Mark. "The Achaemenid Dynastic Myth." In An Empire Far and Wide. Oxford University PressNew York, 2025. https://doi.org/10.1093/oso/9780197772744.003.0002.

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Abstract The beginning of the Persian period was steeped in a complicated process of annexing past traditions within the new imperial context begun by Cyrus the Great. This was intensified as the Achaenemid dynasty came to power under Darius I, who commemorated his triumph with the forging of the Behistun Inscription. As Darius tells it, the will of the deity Ahuramazda was subverted by the introduction of the cosmic foe Drauga (“The Lie”) into the realm beginning with the questionable reign of Cambyses; it is only through Darius’s triumph over the ensuing chaos that Drauga was eliminated from
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Leuchter, Mark. "Repudiating Empire." In An Empire Far and Wide. Oxford University PressNew York, 2025. https://doi.org/10.1093/oso/9780197772744.003.0006.

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Abstract The traditions regarding the patriarch-sage Enoch in the Book of Watchers (1 Enoch 1–36) blossomed into an ornate network of Jewish literature throughout the Hellenistic era, but the foundation for this emerged from the redactors of the Shemihaza/Asael Narrative (“S/A Narrative,” 1 Enoch 6–11) a narrative about the origins of human and cosmic evil constructed at the very end of the Persian period. The underlying sources of the S/A Narrative may be traced back to an even earlier tradition regarding the figure of Enoch as a mediator of esoteric chthonic knowledge; this tradition was int
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Conference papers on the topic "Persian Mythology"

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Rietveld, Dr Kyra A. "The Empty Shell of A goddess: Representations of Artemis Based on Literature in the Graeco-Roman period." In 5th World Conference on Arts, Humanities, Social Sciences and Education. Eurasia Conferences, 2024. http://dx.doi.org/10.62422/978-81-968539-1-4-066.

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In antiquity, a push occurred for a universal Greek identity after the Persian wars. The Greek pantheon was used to support this new sense of nationality, relying on the shared mythology and understanding of the gods. Images of the goddess Artemis started to appear that reflected this, promoting a universalized system of religion relating to the changing political situation to give ancient Greek citizens stability within their vast, shifting world. I argue that the representation of the goddess Artemis which followed the universalizing trend, underwent a significant change during the Graeco-Ro
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Voloshina, L. "The existential meaning of traditional Russian art." In Actual Issues of Modern Science. Voloshina, L., 2024. https://doi.org/10.61726/6866.2025.25.59.001.

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The appeal to tradition has recently been particularly noticeable in art, pedagogy, and psychology. All these three areas of human activity are related to our perception of the world. Modern reality is faced with the existential problem of identifying a person, understanding their place and purpose in this world. The relevance of the study is primarily related to this problem. The study object is Russian art in general. The study subject is its existential content. The study aims to show the importance of preserving the Russian tradition in the 20th and 21st centuries art, as an existential ta
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