آمار
| تعداد نشریات | 6 |
| تعداد شمارهها | 125 |
| تعداد مقالات | 1,584 |
| تعداد مشاهده مقاله | 1,744,514 |
| تعداد دریافت فایل اصل مقاله | 1,621,158 |
Immortality in the Great Religions and Myths of Iran, Mesopotamia, Sumer, and Greece | ||
| Journal of Applied Linguistics and Applied Literature: Dynamics and Advances | ||
| مقاله 7، دوره 8، شماره 1 - شماره پیاپی 15، تیر 2020، صفحه 77-92 اصل مقاله (81.32 K) | ||
| نوع مقاله: Research Article | ||
| شناسه دیجیتال (DOI): 10.22049/jalda.2020.26804.1169 | ||
| نویسندگان | ||
| Siamak Saadati* 1؛ Golsa kheirandish2 | ||
| 1PhD in Persian Language and Literature, University of Tehran | ||
| 2PhD student in Persian language and literature, Allameh Tabatabai University | ||
| چکیده | ||
| In every mythological story, a quest for immortality and eternality depicts man’s inner fervor for unity with gods and the supreme power. Man seeks full immersion in life and longs for immortality at the same time. In other words, he wants to live both in time and in eternity. The desire for eternity in man shows his ceaseless struggle with time, and even more so an intense fight with death to conquer eternal life.Thisarticle studies religious and mythological figures who have either been immortal or sought to be so. Jesus Christ, Idris (Enoch), Khidr, and Elias (Elijah) from religious schools of thought;Peshotanu, Giv, Tous, Kay Khosrow, Garshasp, and Zahhak from Persian myths; and Utnapishtim in Mesopotamia are immortals. Some mythological figures such as Gilgamesh and Alexander also sought deathlessness, yet failed to find it.Most mythological and even religious schools of thought have dealt with immortality. Anyone who has set out to find eternality has returned empty-handed, losing their life during the quest: Gilgamesh and Alexander sought immortality and the structures of their journey and quest are similar in many ways. However, they both failed. Those who received immortality from God, on the other hand, remain eternal, as immortality belongs to the realm of God’s grace, not man’s struggle. | ||
| کلیدواژهها | ||
| Immortality؛ Myths؛ Quest؛ Eternality؛ Sempiternity | ||
| مراجع | ||
|
Afifi, R. (1978). Garshaspjahanpahlevan. Mashhad: University of ferdowsi.
Afifi, R. (1995). Asatirvafarhang-e Iran.Tehran: Toos.
Afsaney-e Gilgamesh (2003). Tehran: Akhtaraan.
Attar.(2005). Divan,TagiTafazzoli.Tehran: ElmivaFarhangi.
Bahar, M. (1996).Pazooheshidarasaatir-e Iran.Tehran: Aagah.
Bahraani,S. H. (1996). Alborhan fi tafsir-ilquran.Tehran: Bonyadbe’sat.
Deylami,H. (1957). Ershaad-ulqoloob.Qom: Nasser.
Doostkhaah, J. (1991). Avesta.Tehran: Morvaarid.
Eliade, M. (1963).Myth and reality,Translated from the French: by Willard R.NewYork& Evanston: Trask. HARPER & ROW, PUBLISHERS.
Ferdowsi, (2011).Shahnameh,Saeidhamidian.Tehran: Gatreh.
Hamavi, Y. (1995). Mojam-ulboldaan,Daar-o saader.
Ibn-o asaaker, A. (1995).Aaarikh-o madinat-ildemashg.Beyroot: Daar-ulfikrliltebaa’at-e vaalnashr.
Ibn-o jozi,A. (1993).Almontazam fi taarikh-ilmolookvaalomam.Beyroot: Dar-ulkotob-ilelmiat.
Ibn-o khaldoon,A. (2000).Taarikh-e Ibn-e khaldoon.Beyroot: Dar-ulfikr.
Ibn-o habib.(1942). Almohabbar,Dakan.
Khazaaeli, M. (1992).Alaam-ulquran. Tehran:Amirkabir.
Majlesi, M.B. (1984). Behar-ulanvaar.Beyroot: Moassesat-ulvafa.
Makaarem-e Shiraazi, N. (1995).Tafsir-e nomooneh.Tehran: Dar-ulkotob-ilelmiat.
Malinowski, B. (1955). Myth in Primitive Psychology. New York.
Pazdoo, B. (1959). Zaratusht-nama.Tehran: Tahoori.
Poordavood, I. (1998). Yashtha. Tehran: Asaatir.
Poordavood, I. (2008). Yasnaa.Tehran: Asatir.
Poornaamdaariaan,T. (1990).Daastaan-e payaambaraandarkolliat-e shams.Tehran:Moassesatmotaaleaatvatahgigat-e farhangi.
Rastegar-e Fasayi, M. (2009).Peykargardanidarasatir.Tehran: Pazooheshgah-eoloom-e ensani.
Rumi, (2004).Masnavimanavi, Tofighsobhani. Tehran: Vezaarat-e Ershaad-e Eslami.
Safa,Z. (1954). Hamaasehsorayidar Iran.Tehran: Amirkabir.
Saffari, M., &Hakima.F. (2015).Idrisazmanzar-e ibn-e arabi.Motaaleaat-e Erfani, 22, pp.119-146.
Sanāʾī. (2009).Divan, Mohammad TagiModarresRazavi. Tehran:Sanāʾī.
Sattari, J. (1991). Danesh-e asaatir. Tehran: Toos.
Sattari, J. (1997).Ostoorehdarjahan-e emrooz.Tehran: Markaz.
Seddigh,H. (1999). Fath-ulbayaan fi tafsir-ilquran.Beyroot: Dar-ulKotob-ilElmiat.
Shaharestaani, M. (1982).Almilalvaalnihal. Beyroot: Dar-ulMarifat.
Siooti, J. (1984). Aldorr-ulmansoor fi tafsir-ilma’soor.Qom: Library of Ayat-ullahMar’ashi.
Tabari,M. (1988).Taarikh-ulomamvaalmolook.Beyroot: Dar-ulKotob-ilElmiat.
Tabari, M. (1997).Jame-ulbayaan fi tafsir-ilquran.Beyroot: Dar-ulMarifat.
Tabarsi,F. (1993).Majma-ulbayan fi tafsir-ilquran.Tehran: NaserKhosrow.
Tabaatabaayi,M.H. (1997) Almizan fi tafsir-ilquran.Qom: JamiaModarresinHoze-yeElmiah.
The Holy Bible NLT. (1996). Wheaton Ill: Tyndale House Publishers Inc.
The Holy Quran. (2013). Translated by Nasser Makaarem-e Shiraazi. Tehran: Abedzadeh.
Yaarshaater, E. (1989). Taarikh-e melli-e Iran.Tehran: Amirkabir.
Yahaghi,M.J. (2015). Farhang-e asatirvadaastaanvarehadaradabiat-e farsi.Tehran:Farhang-e Moaaser.
Zobeydi, M. (1994).Taaj-ularoos min javaher-ilqamoos.Beyroot: Dar-ulfikr. | ||
|
آمار تعداد مشاهده مقاله: 2,727 تعداد دریافت فایل اصل مقاله: 2,289 |
||