Non-random Distribution of Geographical Locations in Iran Where the Name Fairy Exists and a Look at the Poem "Fairy" Shamloo

V. Mobarak
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Abstract

Fairy has a special place in Iranian popular literature, whether it is a remnant of the pre-Aryan goddess or a beautiful and well-liked character of the Iranians against the Indian deities. In Indian mythology, ostriches are depicted as Fairies living in springs or seas, and in the arid land of Iran, a fairy with water is seen in the names of places and springs. The Fairy is considered to be opposite to the demon, but there are hints that classify the two as one and distinguish them on the basis of sex, or good and evil, and recognize fairies as the identical source of the demon and the Fairy, and at least, He knows the fairy comes out of the air and water. This descriptive-analytical study has examined the reflection of the word Fairy in Iranian geographical letters and Persian poetry and proverbs, and has identified three attitudes: the confrontation of a Fairy with a male demon, the kindness and guidance of a Fairy, and its continuity. With water and fertility, while honoring Indo-Iranian ideas and dissimilarity to Zoroastrian thought, it has reflected the collective unconscious need of Iranians to increase fertility in their agricultural life; Witchcraft, intimidation, and other misdeeds of Fairies are also associated with the beliefs of Zoroastrian Iranians, who despise pre-Zoroastrian ideas and portray Fairies as enchanting, enchanting, ugly, and unholy. The beauty of Fairy in the Islamic period, while honoring the ideas of Madaistan Perikani, is based on the humiliation of Zoroastrian ideas. Findings show that these three approaches are seen in Iranian literature and culture and the second approach in the poem "Fairy" includes, and the approach of sanctity of fairies and their connection with water in non-random registrations of places. The multiplicity of the name Peri in Azerbaijan, Kurdistan and Lorestan indicates the protection of the ancient pre-Zoroastrian rituals, the struggle against drought and the idea of honoring agriculture, water and development.
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伊朗名仙地地理位置的非随机分布及《仙》诗的解读
仙女在伊朗通俗文学中有着特殊的地位,无论是前雅利安女神的残余,还是伊朗人对抗印度神灵的美丽而受人喜爱的角色。在印度神话中,鸵鸟被描绘成生活在泉水或海洋中的仙女,在伊朗干旱的土地上,在地方和泉水的名字中可以看到一个带水的仙女。仙女被认为是恶魔的对立面,但有迹象表明,将两者分类为一,并根据性别或善恶区分它们,并承认仙女是恶魔和仙女的同一来源,至少,他知道仙女是从空气和水中出来的。这项描述性分析研究考察了“仙女”一词在伊朗地理字母和波斯诗歌和谚语中的反映,并确定了三种态度:仙女与男性恶魔的对抗,仙女的仁慈和指导,以及它的连续性。关于水和肥沃,在尊重印度-伊朗思想和与琐罗亚斯德教思想不同的同时,它反映了伊朗人在农业生活中提高生育力的集体无意识需求;巫术、恐吓和仙女的其他恶行也与琐罗亚斯德教伊朗人的信仰有关,他们鄙视前琐罗亚斯德教的思想,把仙女描绘成妖娆、迷人、丑陋和邪恶的。伊斯兰时期的仙女之美,在尊重Madaistan Perikani思想的同时,是基于琐罗亚斯德教思想的羞辱。研究结果表明,这三种方法在伊朗文学和文化中都可以看到,第二种方法在诗歌“仙女”中包括,以及仙女的神圣性及其与水在非随机地点的联系。佩里这个名字在阿塞拜疆、库尔德斯坦和洛雷斯坦的多样性表明了对古代前琐罗亚斯德教仪式的保护,与干旱的斗争以及尊重农业、水和发展的想法。
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