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مرکز اطلاعات علمی SID1
اسکوپوس
مرکز اطلاعات علمی SID
ریسرچگیت
strs
Author(s): 

LATIFNEJAD F.

Issue Info: 
  • Year: 

    2010
  • Volume: 

    5
  • Issue: 

    24
  • Pages: 

    220-242
Measures: 
  • Citations: 

    0
  • Views: 

    1728
  • Downloads: 

    502
Abstract: 

Myths are the stories of the holy history of creation that narrate the formation of culture and civilization in a symbolic way. Myths can also reflect a kind of worldview to understand the philosophy of life and can make it possible for early men to relate with the divine world. Myths are made by copying ancient stories, combining mythical elements and using elements belonging to neighboring peoples.Like his name, the character of Jamshid is bright in history and in mythology. In Indian mythology, Jamshid is regarded as the myth of creation and death and has a status identical to God' s; in Gahan he is the myth of championship and heroism; and in new Avesta, by saving mankind from the cold, he became the myth of renovation and revival.In Islamic times, inspired by the ancient triple myths, the ritual Norooz celebration is attributed to Jamshid. He is said to be the founder of architecture, medicine, textile industry, and civil society.

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Author(s): 

GHAEMPANAH YADOLLAH

Issue Info: 
  • Year: 

    2012
  • Volume: 

    7
  • Issue: 

    18
  • Pages: 

    183-208
Measures: 
  • Citations: 

    0
  • Views: 

    957
  • Downloads: 

    118
Abstract: 

Jamshid is one of the mythological kings of Iran. Some people believe that he was the consanguineous son of Tahmooras, others call him his brother and the third groups argue that he was Tahmooras' nephew. In his monarchy, the countries of the world became thoroughly prosperous. Some, even, believe that he was the first man who understood the science of medicine. According to Tabary, his life-span was 700 years, others believe he worshipped Allah for 617 years after which he claimed to be a prophet. Zahhak, the Arabian, attacked him and Jamshid could not resist and fled away. Some historians say his monarchy lasted for 700 years and lived for 1000 years. One of the books that reports about Jamshid's life is the Shahnameh of Ferdowsi.Jamshid's story, no doubt, is one of the mystical stories of the Shahnameh. Looking at this from the view point of mysticism, one concludes that Jamshid is a symbol of Soleyman, the man whose affinity posed in the Holy Qur'an is less than the Solomon talked about in the scripture and mystical texts. Because according to the Moslem belief, Soleyman was a prophet and consequently innocent who is away from guilt. But the Solomon, presented in the Bible, is a king who became an atheist who deviated from the right path and his government was collaped and annihilated.

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Issue Info: 
  • Year: 

    2012
  • Volume: 

    4
  • Issue: 

    1 (11)
  • Pages: 

    101-122
Measures: 
  • Citations: 

    0
  • Views: 

    1245
  • Downloads: 

    303
Abstract: 

The present study is an attempt to analyze individuation process as an important archetype in the story "Jamshid and Khosrshid" and the difficulties and calamities that the hero of the story grapples with to establish his identity. An archetype refers to a universally understood symbol or pattern of behaviors or a generic version of personalities or persons, which is the same for all nations and cultures and was discovered by "Karl Gustav Yung" after extensive studies. Individuation process is one of the archetypes introduced by Carl Gustav Jung. In his opinion, the essence of human (self) is not completed yet at birth, and improves gradually with time by going through individuation process to become what it should be. This process takes different forms and is dependent upon various individuals and cultures. Jamshid and Khorshid is a couplet poem story of a young man, following his dream about a woman, who decides to make a journey from the east to the west of the world to find her. On his way, he faces a lot of problems and obstacles such as arriving Jins' land, sinking down into a dangerous sea, battling against a dragon, fighting with Akvan-e Div, defeating his rival and Khorshid's father's disagreement. In addition to individuation archetype, other important archetypes like ideal form of feminine element (anima), the ideal form of a good mother, the wise old man, dragon, sea, and various numbers can be investigated, too. Jamshid Having surmounted all his inner demonic forces, the young man becomes qualified to continue the way. Also, on his way, Jamshid benefits from the help and guidance of an old, kind wise man and a fairy. Although Yung succeeded in discovering and introducing the common archetypes in dreams and myths of various nations, these archetypes are very old and their use in the stories belonging to 600 years before it shows the presence of collective unconscious in all nations and humans from past to the present.

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گارگاه ها آموزشی
Author(s): 

Ebrahimi Mokhtar

Journal: 

NEW LITERARY STUDIES

Issue Info: 
  • Year: 

    2021
  • Volume: 

    54
  • Issue: 

    2 (213)
  • Pages: 

    1-24
Measures: 
  • Citations: 

    0
  • Views: 

    84
  • Downloads: 

    118
Abstract: 

The archetype of the killing Jamshid has been represented in different forms in Shahnameh. The main focus of the study is that reason this archetype appears in the story of Jamshid and how Kei Khosrow prevents it. Textual analyses have revealed the good and positive characteristic features of Jamshid; therefore, his ingratitude was studied analytically and descriptively and disapproved. Before Kei Khosrow confronts with the ingratitude and deceived people and lose throne, he ponders upon the dark future and leaves throne for Lohrasb. Although clan of Zal and other champions do not agree with him, he informs them about the serious situation of the country and himself with his own wise speech. After Kei Khosrow completed his duties and conquering Afrasiab, he decided to leave the throne to prevent killing Jamshid that leads country to serious damages. The goal of this study was explicating the issue which exists in the subconscious of society and occasionally disturbs the country. Consequently, the appearance of Zahak, killing Jamshid, and the bad condition of the country and Iranian people reveal the presence of the archetype pf killing Jamshid, because this archetype has this opportunity to exist in the era of Jamshid.

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Issue Info: 
  • Year: 

    2009
  • Volume: 

    1
  • Issue: 

    1
  • Pages: 

    93-108
Measures: 
  • Citations: 

    0
  • Views: 

    2253
  • Downloads: 

    663
Abstract: 

Since many traditional literary themes in prose –whether ethical mystical, epic or lyrical are portrayed on verse narratives, it is worth studying them in terms of elements of fiction. The article attempts to answer the question “what are the fictional elements in classical Persian verse narratives?” As an example, the article studies Jamshid and Khorshid by Salman of Saveh_an 8th/ 14th century poet. The verse narrative is studied in terms of plot, character, point of view, dialogues, tone, scenary and conflict, examining the art of the poet on these element and its advantages and disadvantages. The study shows that it has an original, but simple and plausible plot. Natural events dominate supernatural ones. Characterization is usually introduced by direct exposition and the characters are static. The poet uses omniscient third person point of view. Dialogue is of vital importance in the narrative. There is a wide variety of tones appropriate with characters and atmosphere.

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Issue Info: 
  • Year: 

    2019
  • Volume: 

    23
  • Issue: 

    4
  • Pages: 

    27-40
Measures: 
  • Citations: 

    0
  • Views: 

    1185
  • Downloads: 

    867
Abstract: 

During last century domination of positivist paradigm resulted in limiting to scientific and quantitative methods in architecture and urban planning which led to loss of meaning and identity in cities and urban environments. In order to solve these problems qualitative study of cities in a way that takes in to account culture, society and physic of the city as a whole and within cultural texts has grown significantly. Cultural studies is one of the most recent interdisciplinary approaches that emphasis on the study of all the elements that is called culture altogether in interaction with each other, and accordingly urban cultural studies is focused on different kinds of cultural texts, their importance in urban studies and also accurate reading and making use of them. On the other hand, by inventing the New Mythology and mythological criticism approach the possibility of methodological study of myths as one of the sources of cultural studies have been provided. Therefore, in this paper, the main question is that, what are the main characteristics of Takht-e-Jamshid by referring to the mythical cities especially Kangdej, and what are the relations between them. Therefore, at first, the method of allegorical mythology one of the methods of mythological criticism is explained, and then this method is used to understand the true meaning of Takht-e-Jamshid complex. Allegorical mythology is one of the first methods of mythological criticism approach and it is invented by Georg Friedrich Creuzer. Creuzer as an idealist established his method on Plato’ s allegory theory and the relation between Idos and Icon. According to Creuzer, ancient peoples used myths to explain the rational things that could not be expressed through resemblance or direct analogy (symbolism), and thus with the help of implicit implication of myths they created a way to understand and explain the rational things. Study of Takht-e-Jamshid complex with the help of allegorical mythology of Creuzer showed a relationship between this complex and mythical cities like Kangdej and Varejamkard and that the relation between ideal cities and places such as Kangdej, Mehr Palace, and Varejamkard is direct and based on similarity. However, the relationship between ideal cities with some real ones such as the central part of Takht-e-Jamshid is not of the same kind, but of indirect connotations and implicit implications, therefore the relationship is a mythical one; it seems as if making a utopia like Kangdej is the allegorical and archetypical cause of Takht-e-Jamshid. These implicit implications to ideal cities and places such as Kangdej, Mehr Palace, and Varejamkard are apprehended through different elements and details, composition of the spaces of Takht-e-Jamshid, and also the characteristics of the complex as a whole, and among the physical examples of these implicit implications in this complex we can mention numerous columns in all of the parts of it, leaning on the Mehr Mountain, arrangement of palaces and the colours used in them, special decorative motifs for each of the parts of it in relation to its use, and etc. which all have counterparts in mythical cities.

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strs
Issue Info: 
  • Year: 

    2022
  • Volume: 

    11
  • Issue: 

    41
  • Pages: 

    74-89
Measures: 
  • Citations: 

    0
  • Views: 

    0
  • Downloads: 

    86
Abstract: 

One of the popular Persian folk tales in the Qajar era is Malek Jamshid, Asef Spell and Crystal Bath, which is the last remaining Persian mythological tradition by Naqib al-Malak. It is one of the rare folk tales that the author has. The author of this book and Amir Arsalan are the same, but Malek Jamshid has been less known due to Amir Arsalan's fame. The difference between these two books is due to the audiences,Malik Jamshid's audience is general but that of Amir Arsalan is specific. This study aims to familiarize the literary people with this less known story, its literary and social dimensions, and textology of it. Therefore, while introducing the story and its narrator, Mohammad Ali Shirazi, known as Naqib al-Mamalik, and introducing the manuscripts editions and making a report of the story, we try to deal with this work from three perspectives: first, linguistic and literary aspects,second, the narrative aspects and themes of the story, and third, the social aspects. Examining the literary and social dimensions of the story, in addition to revealing some aspects of life in the Qajar era, manifests the thoughts and ideas of people of that era and their tastes and entertainments. The purpose of this article is, thus, to introduce one of the Iranians’,fictional legacies in an era very close to the constitution and literary developments.

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Issue Info: 
  • Year: 

    2020
  • Volume: 

    11
  • Issue: 

    38
  • Pages: 

    57-72
Measures: 
  • Citations: 

    0
  • Views: 

    290
  • Downloads: 

    262
Abstract: 

One of the popular Persian folk tales in the Qajar era is Malek Jamshid, Asef Spell and Crystal Bath, which is the last remaining Persian mythological tradition by Naqib al-Malak. It is one of the rare folk tales that the author has. The author of this book and Amir Arsalan are the same, but Malek Jamshid has been less known due to Amir Arsalan's fame. The difference between these two books is due to the audiences; Malik Jamshid's audience is general but that of Amir Arsalan is specific. This study aims to familiarize the literary people with this less known story, its literary and social dimensions, and textology of it. Therefore, while introducing the story and its narrator, Mohammad Ali Shirazi, known as Naqib al-Mamalik, and introducing the manuscripts editions and making a report of the story, we try to deal with this work from three perspectives: first, linguistic and literary aspects; second, the narrative aspects and themes of the story, and third, the social aspects. Examining the literary and social dimensions of the story, in addition to revealing some aspects of life in the Qajar era, manifests the thoughts and ideas of people of that era and their tastes and entertainments. The purpose of this article is, thus, to introduce one of the Iranians’ fictional legacies in an era very close to the constitution and literary developments.

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Author(s): 

ESMAEILPOUR A.A.GH.

Issue Info: 
  • Year: 

    2005
  • Volume: 

    3
  • Issue: 

    6
  • Pages: 

    38-46
Measures: 
  • Citations: 

    0
  • Views: 

    2039
  • Downloads: 

    119
Abstract: 

The real name of Takht-e-Jamshid (Persepolis) was "Parsa" in the oldest ages of the Achaemenid dynasty. In this survey, first the attribute of “Takht-e-Jamshid" and the quality of this attribution to Jamshid, the legendary king of the ancient Iran, are discussed; then the theories of the two groups of Iranologists on the main function of the palace will be surveyed. The first group thinks that Takht-e-Jamshid was merely an official and political palace of Achaemenid kings. However, the second group believes that Persepolis was a ritual palace and even only a temple. Relying on the surviving documents and evidence esp. the Old Persian inscriptions and Elamite tablets, one can demonstrate that including to official and political affairs, vast ritual ceremonies esp. the rituals related to Norooz and Mehrgan-had constantly been executed here. Thus, we can emphasize the hypothesis of "Persepolis as a ritual palace" and regard the official aspect of the palace a little pale; and as a result, we cannot regard Persepolis only as a temple.

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Author(s): 

Iranmanesh z. | Iranmanesh z.

Issue Info: 
  • Year: 

    2022
  • Volume: 

    15
  • Issue: 

    8 (78)
  • Pages: 

    65-79
Measures: 
  • Citations: 

    0
  • Views: 

    7
  • Downloads: 

    88
Abstract: 

BACKGROUND AND OBJECTIVES: Examining and applying the principles of epic works of different nations can play an important role in understanding them as much as possible and can also explain the relations between the literature of the nations of the world and the development of literary, intellectual and cultural exchanges. Jamshid is one of the mythological characters of Shahnameh whose life stages and events during his life have many similarities with Osiris, one of the mythological characters of ancient Egypt. METHODOLOGY: This research has been done in a descriptive-analytical manner. FINDINGS: Jamshid and Osiris in Iranian and Egyptian mythology have common features that indicate the collective human unconscious. By examining and comparing the lives, deeds and destinies of these heroes, one can get acquainted to some extent with the collective unconscious contents of the two nations (Iran and Egypt) and to illuminate the dark and obscure corners of the ancient cultural and social structure and understand the way of thinking and beliefs of the people. Ancient times helped. CONCLUSION: By examining the lives of the two main heroes of the stories (Jamshid and Osiris), their lives can be summarized in three stages: 1. The simultaneous birth of the hero, 2. The creation of a golden and ideal era by the hero, 3. The fall or death of the hero A time of disaster or turmoil.

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