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2018, Journal of Archaeological Studies
Achaemenid art is royal Courtly art which has been influenced by subordinate nations arts. The different nations like Mesopotamian, Egyptian and Anatolian. As it is clear that Achaemenid art as a magnificent court art was a modest imitation of the another nations art But they did not ever blindly imitate others' art,but they transformed what they took from others and changed into Iranian art;and becouse of that, the coordination and harmony that was seen in the Achaemenid style, was the localization of the artistic element of other nations.This paper trying to discuss, analyze and compare of human proportions of statues and reliefs as one of the most important artificial evidence of Achaemenid dynasty. Proportion also is visible in nature. Anatomical proportion is a mathematical concept which that important in visual arts. The formula of a golden division in Proportion is also visible at the nature and human artifacts such as statues and monuments. In this study, the influences of the Achaemenid art from subordinate nation's arts have been considered as a source of proportions in this period. The results indicate that human proportions in Achaemenid art has been Influenced by art and artistic proportions rules of Mesopotamia, Greece and specially Egypt. It is noted that highest point of Achaemenid art in terms of use principles Proportion in architecture and sculpture is very similar to the Egyptian art.
2019 •
داستان هایی که دارای قدرت تاثیری جهانی هستند، برخوردار از عناصر ساختاری مشترک و جهان شمولی تحت عنوان کهن الگوی سفر قهرمان می باشند که در آنها به مضامینی از جمله مضمون کودکان اسطوره ای (رها شده) پرداخته شده است. مؤید این مطلب کتاب شاهنامه فردوسی است. متنی جامع و سرچشمه ای که بارها و بارها مورد استفاده ی هنرمندان مختلف از جمله نگارگران قرار گرفته است. بررسی موفقیت نگارگران این نگاره ها در بازنمایی مضمون فوق، هدف محوری این پژوهش میباشد. در همین راستا مقالهی حاضر، زال را به عنوان نمونهی مورد مطالعه از کودکان شاهنامه انتخاب و عناصر ساختاری داستان زال را بر اساس مراحل الگوی کمپبل در نگاره ی «گفتار اندر داستان سام نریمان و زادن زال » از شاهنامه طهماسبی، با استفاده از رویکرد بینا متنیت تطبیق میدهد. پژوهش با این روش، به رابطه ی بین دو متن کلامی شاهنامه و متن تصویری (نگاره) میپردازد. فرض اساسی این مقاله بر آن است که شاهنامه طهماسبی، برخلاف بسیاری از نسخه های تصویری شاهنامه ها، با توجه به بافت فرهنگی مذهبی صفویه از عناصری نمادین و در جهت تاکید بر معانی اسطوره ای باستانی بهره برده و موفق ...
Kimiya-ye-Honar (کیمیای هنر)
Merleau-Ponty’s Philosophical Concepts: The Basis for the Analysis of Interactive Art in Performance of “ Field “ (مفاهیم فلسفی مرلوپونتی:بستری برای تحلیل هنر تعاملی، نگاهی به پرفورمنس کشتزار)2016 •
Merleau-Ponty’s understanding of art is tied with his phenomenological view point of perception. According to him, the important matter in art, is not only about beauty, but about perception and expression as well. Merleau-Ponty seeks to describe the relation between the artist, the objects and the world he paints. In other words, he considered the relation between the artist and the artwork. However, in this study we are looking for another aspect of the relationship. Our purpose here is to describe the interaction of artwork and the audience. With this aim, rather than addressing his direct comments about art, we will return to Merleau-Ponty’s philosophical project. In this paper, first of all, we investigate fundamental concepts of Merleau-Ponty’s philosophy and then use these concepts to describe the relationship of the audience with interactive art event in general, and to describe the interweaving of the body of performer with the audience in an interactive performance in particular. In the end, by emphasizing on research data and analyzing them in the field of interactive art we look at the performance of “ Field “ (performer: Amir Mobed) and we analyze the importance of the aspect of embodiment in performer and audience in event and the interaction between them. It is important that interactive art, despite its expansion in the world of contemporary art and despite numerous research studies in this area, has been less studied from a philosophical perspective. By means of Merleau-Ponty’s philosophical views in the context of interactive art, it is a possibility to free a work of art from definitions, limitations, as well as dualism of outside / inside, artist / audience. Interaction of the audience with the artwork is the resurgence for art in order to establish a common world between the artist, audience and interactive art event. According to philosophical concepts of Merleau-Ponty, in the performance “Field”, performer is not the source and promoter of performance and all the body’s actions are not independent from the audience. He is exposed to embodiment, including looking, sensation and movement, and also the expression and bodily activity of audience. Interactive event is the common world of performer and audience, in which they are exposed to each other’s perception, and influenced by each other’s actions. In this performance, Merleau-Ponty’s concepts of expression are frequently manifested prior to any thought and reasoning, which is because of the physical proximity of performer and audience. درک مرلوپونتی از هنر با دیدگاه پدیدارشناسانه او از ادراک گره خورده است. به زعم وی مسالۀ مهم در هنر، پرسش دربارۀ زیبایی نیست، بلکه پرسش دربارۀ ادراک و بیان است. مرلوپونتی با تمرکز بر هنر در پی توصیف ارتباط هنرمند با اشیا و جهانی است که به تصویر می کشد. به عبارتی او رابطۀ هنرمند با اثر هنری را مد نظر قرار می دهد. اما با این حال در این پژوهش ما بدنبال وجه دیگری از رابطه هستیم. هدف ما در اینجا، توصیف ارتباط متقابل کار هنری و مخاطب هنر است. با این هدف بجای پرداختن به نظرات مستقیم او در مورد هنر، بازگشتی به طرح فلسفیِ مرلوپونتی خواهیم داشت. در قدم نخست ، در این مقاله، به شیوۀ توصیفی- تحلیلی به مفاهیم اساسی فلسفۀ مرلوپونتی می پردازیم و سپس از این مفاهیم به منظور توصیف رابطۀ مخاطب با رویداد هنر تعاملی بطور کلی، و توصیف تداخل و در هم تنیدگی بدنی اجراگر با مخاطب در پرفورمنس تعاملی بطور خاص، استفاده می کنیم. در خاتمه با اهتمام به داده های پژوهش و تحلیل آن در حوزۀ هنر تعاملی، نگاهی به پرفورمنس "کشت زار" خواهیم داشت و اهمیت وجه بدنمندی اجراگر و مخاطب را در جریان یافتن رویداد اجرا و تعامل بین آنها تحلیل می کنیم. این موضوع از آن جهت حائز اهمیت است که هنر تعاملی با وجود بسط و گسترش آن در دنیای هنر معاصر از مبانی نظری و فلسفی بی بهره مانده است. بکارگیری دیدگاه فلسفی مرلوپونتی در متن هنر، یک امکان است برای رهاسازی کار هنری از تعاریف و محدودیت ها، و نیز گذر از دوگانه انگاری بیرون/ درون ، هنرمند/ مخاطب، ... در هنر است. تعامل مخاطب با کار هنری، تجدید حیاتی برای هنر در جهت برپایی جهانی مشترک و تعامل بین رویداد هنر و مخاطب هنر است.
Humanities Journal of University of Zakho
خودشكوفايي مم در روایت مم و زین بر اساس الگوي انسان گرايانة آبراهام مزلوIn the retelling of the story (Mem u Zin) "Mems" characterization is the result of careful and artistic depiction of Khani. The poet's detailed description of "Mems" character has amazed many addressees and researchers in a way that psychologists will do an in-depth research into this characterization according to examples from Abraham Mazlos Humanistic Model wherein human self-actualization is described. In this research "Mems" character in Khani's story depiction with Mazlo's components of self-actualization have been compared. This research shows that Ahmadi Khani has had a larger aim when carefully depiction Mems character and behavior. In this research by using humanistic model ideas, Abraham Mazlo can clearly state and portray "Mems" actions and behavior and investigate into "Mems" character. However Mazlos clarification and description of self-actualization with all the attributes of the hero of the story i...
The Institute of Middle Eastern Affairs
“بازتاب انتقال آیینهای باستانی ایران به شبهجزیرۀ کره در آینۀ اساطیر و ادبیات”2022 •
The historical and cultural records prove that Iran and the Korean Peninsula exchanged with each other for about 2,000 years by sea and land through Silk Road. In most cases, both countries traded with each other for a long time through Central Asia and China while they also traded with each other directly in rare cases. This exchange had remarkable effects on economy, arts, literature, and religion. The effects of exchanges between Iran and Korea are huge and deep enough to be able to handle each area mentioned earlier as a separate research theme. However, there have been only a few researches related to this so far. Among them, this study examines the thought of Iranian Mithraism spread to Korea. The appearance of Mahayana Buddhism influenced by Iranian ancient religion established a chance to spreading the thought of Mithraism to Korea. The thought of Mithraism that has influenced the religious culture of Korea is ‘Maitreya’ which is another name of Mithra. In the Silla Dynasty,...
Journal of Research on History of Medicine
The Vegetation Place of Human and Animals from the Perspective of the Mythology of Creation in Ancient Persia2018 •
Myths are truth-based narratives that exist in most nations with a lot of similarities and, of course, with minor differences. These stories are studied for recognition of the opinions, beliefs and the culture of a horde. Since the late nineteenth century, mythology has been recognized as one of the branches of science. In many tribes such as ancient Iran, the belief of vegetation of human and animals can be seen. The mythology of creation is based on the contrast between the noble Ahuraei and the devilish evil forces. At first, Ahuramazda creates all the universes in health and perfection; sky, water, earth, plant, animal and human. Ahriman attacks these creatures and causes illness and death. Ahouramazda, rose up to contradict and the plant grew up from mythical cattle organs and Mashya and mashyana also grew up from Kiomars sperm. These materials can be traced and examined from three perspectives of first-hand sources such as Bundaheshn, Selection of Zadaspram, etc., mythological...
نرماشیر در صدر اسلام، یکی از پنج ولایت کرمان بود. اما توجه باستانشناسان به بم و جیرفت سبب غفلت از نرماشیر شده و شناخت کافی از سفال اسلامی نرماشیر وجود ندارد. عدم شناخت سفال نرماشیر از یکسو، و نقش سفال در گاهنگاری و شناخت تغییرات فرهنگی از دیگر سو، نشانگر ضرورت این پژوهش است. پرسشها اینست که گونههای سفال اسلامی در نرماشیر چیست و به چه ادواری تعلّق دارند؟ فراز و فرود حیات در نرماشیر و روابط فرامنطقهای آن براساس دادههای سفالی چگونه بوده است؟ ویژگیهای تولید و سبک محلّی سفال در نرماشیر چیست؟ اهداف پژوهش عبارتنداز: مطالعهی سفال اسلامی نرماشیر و شواهد تولید، گونهشناسی و گاهنگاری مقایسهای و نسبی سفالها و تبیین روند تداوم حیات در نرماشیر. روش گردآوری دادهها، میدانی-اسنادی، و روش پژوهش توصیفی-تحلیلی است1. برپایهی نتایج، سفال اسلامی نرماشیر شامل گونههای: سادهی بیلعاب، نقشکنده، افزوده، قالبزده، مُهری، شبه پیشازتاریخی، لعابدار تکرنگ، نقش کنده یا افزوده زیرلعاب، گلابهای، لعابپاشیده، اسگرافیتو، نقاشی زیرلعاب، نقاشی روی لعاب، زرینفام و آبیوسفید است. این گونهها، ارتباطات فرهنگی با: جیرفت، غبیرا، سیرجان، میناب، کیش، سیراف، نیشابور، اسفراین، ری، اصفهان، قصرابونصر، مرودشت، سیسخت، بویراحمد، شوش، رأسالخیمه امارات، مُسندَم عمان، حضرموت یمن، قلعه بحرین، بصره، سامرا، رقّه و لشکریبازار را نشان میدهند. برخی نمونههای سفال نرماشیر وارداتی و تعدادی تولید محلّی، اما تقلیدی هستند. نمونههای قالبزدهی بیلعاب، تولید محلّی و دارای نقوش کاملاً محلّی هستند. همچنین، حیات شهر نرماشیر از دورهی ساسانی آغاز شده، و در دورهی سلاجقهی کرمان و قراختاییان به اوج میرسد و تا دورهی تیموری تداوم داشته است؛ اما جمعیت آن در دورهی صفوی کاهش مییابد و پس از صفویان متروک شده و تعدادی روستا در دشت باقی میماند. In the early Islamic sources, Narmashir has introduced as one of the five main cities of Kerman and a part of the southeast economic exchange network. But it is unknown because archaeologists have often focused on the Bam and Jiroft. The questions are: what are the types of Islamic ceramics in the Narmashir, and what periods are they related to? How does the ups and downs of life in the Narmashir and its transnational cultural relations? What are the features of local ceramic production in the Narmashir plain? The purposes of the research are: “the study of Islamic ceramic and production evidence in the Narmashir”, “typology and relative chronology of ceramics”, and “explaining the periods of the prosperity of Narmashir”. The data have collected via “documentary and field” method, and the research method is “descriptive-analytical”. Based on the results, the ceramic types in Narmashir include the unglazed simple wares, wares with carving or added motifs, molded wares, pseudo-prehistoric ceramics, monochrome glaze, underglaze carving or added motifs, slip-painted wares, Sgraffiato, underglaze or overglaze painting, lusterware, and blue and white wares. These types of ceramics show the cultural relations with Jiroft, Gobayra, Sirjan, Soghan, Minab, Kish, Siraf, Nishapur, Esfahan, Rayy, Qasr-e Abu-Nasr, Marvdasht, Pasargadae, Sisakht, Boyer Ahmad, Susa, Ras al-Khaimah, Musandam, Hadramaut, Bahrain, Basra, Samarra, Raqqa, and Lashkari Bazar. Some samples of ceramics are imported in Narmashir. Some others are local, but they are imitated from foreign samples. The unglazed molded wares are locally produced and they have localized motifs. Also, the life of the old city of Narmashir has started from the Sassanid era, it peaked during the Saljuq and Qara Khitai period, and continued until the Timurid. But, its population declined during the Safavid period, and it has abandoned after the Safavids. So, only a few villages remained in the plain.
2017 •
گسترش ورود اروپاییان به ایران در قرن 19میلادی/13 هجری، اگرچه موجبات افزایش اطلاعات آنان در عرصههای مختلف از طبیعت و جامعة ایران را فراهم ساخت، اما بهدلیل ادراک حسی یا سطحی از فرهنگ، ادیان و مذاهب ایرانی، بهویژه مذاهب قومی، محلی و رازآلود، دریافتهای آنان با اما و اگرهای فراوانی همراه است. این امر در گزارش سیاحان غربی دورة قاجاریه از مذاهب صفحات غرب ایران بهوضوح قابل مشاهده است. هدف این پژوهش بررسی انتقادی این موضوع بر پایة روش تطبیقی است. بخش فراوانی از آنچه سفرنامهنویسان خارجی در سفرنامههای خود تحت عناوین اهل حق، نصیری، چراغخاموش، چراغپف، داوودی و بهویژه فرقة علیاللهی به عقاید و آداب و رسوم جاری در میان کردان با مرکزیت شهر کرند غرب منسوب داشتهاند، بیشتر بهیکی از آیینهای رایج در منطقه بهنام «یاری» تعلق دارد و در نتیجه تصویر آنان از فرقة علیاللهی تصویری مخدوش و غیر قابل اعتماد است.
The present study, using the "descriptive-analytical" method, aims at identifying the methods of communicating the sense of proverbs through linguistic comparisons in order to provide more practical methods in translation of proverbs. Utilizing the Arabic and Persian translations of two Shakespeare’s plays "Hamlet" and "The Taming of the Shrew", the authors of this study seek to know how and in what ways and to what extent, the translators have been able to communicate the sense of English proverbs and when and in what ways they have employed literal, free or other types of translation. The study of Shakespeare's use of proverbs showed that this author used many proverbial similes to illustrate the characters in the play and to have a greater influence on the audience. In case of anti-proverbs, it was found that Shakespeare's conversion of a proverb into an anti-proverb presents a major challenge to translators. Translation of anti-proverb, however, is far more challenging than the proverbial one because of the addition of the humorous dimension to the proverbial features. Regarding the methods and techniques and viewing the translation of the proverbs in a formalist way, it can be seen that translators have chosen one of the three techniques to meet the challenges of translation, including omission, footnote, and cultural (proverbial) equivalence. About omission, only 6 of the 140 proverbs found in the surveyed data were abandoned untranslated by some translators. This inaccuracy, which may have been intentional or inadvertent, was found in the works only 4 of the 12 translations. Next, footnotes are the methods that some translators have used to explain proverbs and the cultural traits in them. Totally, the number of footnotes in Arabic translations exceeds the Persian ones. Most footnotes have deciphered the mystery in the proverbs. As a result, these proverbs have become more explicit than the proverbial ones. On cultural (proverbial) equivalence, it should be noted that this expression refers to a method whereby one proverb from the culture of the target language is found to be used as a proverbial equivalence for the source language. Of all the translations, there are only three cases that have used this technique. Furthermore, translators' approaches to proverbs were found to be divided into four categories: literal translation, defamiliarization, lexical enhancement, and Arabicism. The dominant approach in Arabic and Persian translations of the proverbs in these two works is the literalist approach and the translation unit is the word. In translating the literary devices (similes, metaphors, and kenning or metonymy) in the proverbs, translators have replaced the literal word from the target language with the word from the source language rather than trying to replace the structure or concept from the target language with that of the source language. Although there have been cases where translators have replaced structure or concept, the number is far below the literal replacement. In defamiliarization approach, the translators have relied on the appeal of the audience rather than emphasizing expressiveness of the concept and have considered the audience's knowledge of rhetoric as a must. It is as if in an unwritten contract, an agreement was reached between the translator and the reader in which the translator merely puts the word's identity in the footnote and transfers them to the target language with the same clothing they were wearing in the source language. It is up to the reader to take on the hassle of communicating with them and removing the feeling of strangeness from their faces. About elongation, although in the Arabic language most of the semantic burden rests on the vocabulary (and a word can be a translation of several English words), there is also a great deal of lexical increase in Arabic translations. What is important in this approach is that female translators have used more words in their translations in comparison to the male ones in both languages (viz. Arabic and Persian). On Arabicism (writing Arabic), it can be said that through viewing one of the Persian proverb dictionaries, it is easy to see that, with the exception of Qur'anic and hadith proverbs, the number of Arabic words used in proverbs is very low. But in the present study, the approach of the Persian translators' [except (Adib, 2006)] to translating English proverbs is in contrast to the approach of the makers of Persian proverbs. These translators have used many Arabic vocabularies and its features, such as the nunation (tanwin), and consequently a greater lexical diversity is found in Persian translations. In conclusion, the comparison of the methods and approaches used in translations of English proverbs by Arabic translators with those of Persian ones showed that first of all due to their cultural affinity, Arabic and Farsi have a relatively similar proverbial competency in translation. Second, in translating proverbs, translators have inevitably an author-oriented translation to preserve the consistency of text and more adequately mirror the Shakespeare's ideas and expression. Third, they have translated the proverbs with the least cultural change, which has resulted in the domination of the culture of the superior (source) language over the inferior (target) language, that is the superior language imposes its features to the inferior language. However, in some cases the literary richness of the target language has also increased through the creation of new images. Next, in translating the proverbs, the translators were more committed to the text than to the spirit of the work. This, in some cases, led to the removal of the spirit of humor from the literal body and an adverse impact on the dynamics of the text. In fact, most translators have translated the external language and have regarded the inner language (humor) of the text untranslatable. Finally, the conceptual flaw in the translations is mostly related to the cases where the author has used one or two words of the proverb as the whole one or made changes to the proverb. Therefore, the translator makes no sense due to the lack of knowledge about the whole proverb and inevitably either erase it, or translate it literally. This transfers the ambiguity into the target language. Therefore, in translating the proverbs, dictionary information is not enough and the translator needs encyclopedic knowledge to know the whole proverb.
THE MACMILLAN COMPANY NEW YORK • BOSTON • CHICAGO DALLAS • SAN FRANCISCO
A history of Persia - Percy Molesworth Sykes -- an Exhaustive look into Persian, Sumerian , Median , Elam , Iranian , Parthian ,Aryan , Lydian , Roman , Seleucid , Macedonian , Bactrian, empires With Maps and 82 + Detailed illustrations of Ancient Citys - Relics- Beautiful Art - Mythology- PeopleThis book of old if for anyone looking into Persian , Iran , Persepolis, Elam and Sumeria as listed in title description but also kingdoms and people , Historical ,rich detailed analysis of the Babylonia , Achaemenian , Cypriots, Gandara, Soghdiana, Khorasmia, Zarangia, Zaranka - Hyrcania - Arabian - the Greek islanders - Yauna or Ionia (including Lycia, Caria, and the Greek colonies of the coast) ; Sparda (Lydia and the lands west of the Halys) ; Armenia, and Cappadocia - Palestine/ancient Israel - Canaan touches of Egyptian comparative history as whole , as a whole look no further ! All one has to do is read below through the Chapter contents for an Exhaustive subject and content analysis I have typed below! You don't find such high detailed books as this one! Very rare indeed! One interesting aspect was apparent is the author's use of a wide range of sources, including ancient texts, archaeological evidence, and inscriptions, to provide a comprehensive and detailed account of Persian history. Sykes was a scholar and a diplomat, and his work on this book was informed by his extensive knowledge of the region and its cultures. One example of the depth of research in the book is the attention given to the ancient Persian language and its inscriptions. Sykes discusses the trilingual inscriptions at Behistun, which were crucial in the decipherment of the cuneiform script and the understanding of the ancient Persian language. He also explores the significance of the ruins of Pasargadae and Persepolis, providing insights into the architecture and art of the ancient Persians. Furthermore, Sykes' account of the Greco-Persian Wars is particularly noteworthy, as he provides a balanced and nuanced perspective on the conflict, highlighting the complex motivations and actions of both the Persians and the Greeks. This approach offers readers a more complete and accurate understanding of this important period in history. "A History of Persia" is a rich and detailed exploration of Persian history, offering readers a wealth of information and insights that are sure to engage and inform. The mythology and cosmogony of the Iranians and Persians, as well as the cultures of Sumeria and Asia Minor, are complex and multifaceted, with many variations and interpretations. However, there are some common themes and elements that are worth highlighting. In the Persian mythology, the universe is believed to have been created by a single deity, Ahura Mazda, who is the embodiment of goodness, truth, and order. Ahura Mazda is opposed by the forces of evil, represented by the deity Angra Mainyu (also known as Ahriman), who is responsible for all that is bad and chaotic in the world. The Persian cosmogony describes the creation of the world in a series of stages, with the first stage being the creation of light and goodness, followed by the creation of the sky, the earth, and the oceans. The first human beings, called the "first parents," were created by Ahura Mazda and were given the task of populating the earth and establishing civilization. In the Sumerian mythology, the universe was created by the goddess Nammu, who gave birth to the first gods and goddesses. These deities were responsible for the creation of the earth, the sky, and the oceans, as well as the first human beings. The Sumerians believed in a pantheon of gods and goddesses, each with their own domains and responsibilities, and many of these deities were associated with natural phenomena, such as the sun, the moon, and the stars. The mythology and cosmogony of Asia Minor, which encompasses a wide range of cultures and traditions, is similarly diverse and complex. However, there are some common themes, such as the belief in a single, all-powerful deity, the importance of nature and the natural world, and the existence of a variety of gods and goddesses with specific domains and responsibilities. The mythology and cosmogony of the Iranians, Persians, Sumerians, and other cultures of Asia Minor provide rich and fascinating insights into the beliefs, values, and worldviews of these ancient civilizations. These myths and legends continue to captivate and inspire people today, offering a window into the past and a deeper understanding of the human experience. Here are the chapter contents (100s and 100s of subjects and Content in this book of old )Below and after that is a small note on Edits and the idea of why I put art pictures in the beginnings of my uploads! Chapter I: Configuration and Climate * The Situation of Persia—Boundaries and Provinces * Meaning of Iran and of Persia * The Formation of the Iranian Plateau * The Resemblance of Persia to Spain * The Aridity of Central Asia * The Climate of Persia * The Rainfall * Cold and Heat * Wind * The Climate of Ancient Persia * Population * The Mountains of the Iranian Plateau * The Northern Ranges * The Southern Ranges Chapter II: Deserts, Rivers, Flora, Fauna, and Minerals * The Lut, the Desert of Persia * Rivers * The Oxus * Lakes * The Persian Gulf * The Caspian Sea * Communications * Flora * Fauna * Minerals Chapter III: The Geography of Elam and Babylonia * Early Civilization * Elam, the Home of the Earliest Civilization of Persia * Physical Changes in Elam and Babylonia since the Dawn of History * The Rivers of Babylonia and Elam * The Euphrates * The Tigris * The Kerkha * The Ab-I-Diz * The Karun * The Expedition of Sennacherib * The Voyage of Nearchus * The Rivers of Babylonia and Elam at the Present Day * The Boundaries of Elam * Its Cities, Ancient and Modern * The Natural Fertility of Elam * The Boundaries of Babylonia * Meaning of Sumer and Akkad * Chaldea and Babylonia * Description of Babylonia * Climate, Flora, and Fauna Chapter IV: Elam and Susa, the Capital * Recent Study of Origins * The Meaning of Elam * Negrito Aborigines * The Legend of Memnon * The Various Tribes of Elam * Anzan or Anshan * The Ancient Language * The Religion * Susa, the Ancient Capital * Excavations by Loftus * The Dieulafoy and de Morgan Missions * The Four Quarters of Susa * The Prehistoric Period * The Archaic Period * Elam in the Legend of Gilgames Chapter V: Elam, Sumer, and Akkad at the Dawn of History * Sumerians and Semites * The Legend of Cannes * Language * Religion * The Earliest Sumerian Settlements * Eannatum, King of Lagash, 2900 B.C. * Victories of Eannatum over the Elamites * The Earliest-known Letter and Elam * Elam and the Kish Dynasty, 2750-2650 B.C. * The Empire of Akkad, 2650 B.C. * The Campaign of Sargon against Elam * The Stele of Naram-Sin * The Kingdom of Guti * Gudea Patesi of Lagash, 2450 B.C. * The Conquest of Elam by the Dynasty of Ur * The Administration of Elam by Dungi * The Overthrow of the Dynasty of Ur by Elam * The Sack of Erech by Kudur-Nankhundi, 2280 B.C. * The Dynasty of Isin, 2300-2075 B.C. * The Influence of Sumerian Civilization Chapter VI: Elam and Babylon * A Retrospect * The Difficulty of connecting Early Elamite Dynasties with those of Sumer * The one certain Synchronism between Elam and Babylonia * The Elamite Conquest and its Results * Chedorlaomer, King of Elam * The Decay of the Elamite Empire * The First Dynasty of Babylon, circa 2400-2101 B.C. * The Laws of Hammurabi * The Second Dynasty of Babylon, circa 2100-1732 B.C. * Contemporary Elamite Dynasties * The Kassite Dynasty of Babylon, circa 1700-1130 B.C. * The Position of Elam * Shutruk-Nakhunta, King of Elam, circa 1190 B.C. * The Pashe Dynasty of Babylon, circa 1130-1000 B.C. * The Sealand and Bazi Dynasties, circa 1000-960 B.C. * The Chaldeans, circa 960-733 B.C. Chapter VII: The Assyrian Empire and the Downfall of Elam * The Rise of Assyria * The Old Empire * The Aramaean Immigration * The Middle Kingdom, 970-745 B.C. * The Kingdom, 745-606 B.C. * Sargon II., 722-705 B.C. * The First Battle between Assyria and Elam * Sennacherib, 704-681 B.C. * His Campaigns against Elam * The Capture and Sack of Babylon, 689 B.C. * Esarhaddon, 680-669 B.C., and his Relations with Elam * The Conquest of Egypt * Assurbanipal, 668-626 B.C. * The First Campaign against Elam * The Battle of Tulliz * The Revolution at Susa * The Triumph of Assyria * The Rebellion of Babylon * The Second Campaign against Elam, 651 B.C. * The Capture of Babylon, 648 B.C. * The Third Campaign against Elam * The Capture and Sack of Susa, 645 B.C. * The Statue of Nana restored to Erech * The Disappearance of Elam Chapter VIII: The Aryans of Persia—their Origin and Traditions * The Contrast between the Plains and the Uplands of Persia * The Uplands dominated by the Aryans * The Aryan Question * The Cradle-land of the Aryans * The Tradition of the Aryans of Persia * The Arrival of the Aryans in Persia * The Dates of the Migration * The Medes and the Ancient Inhabitants * Aryan Myths Chapter IX: The Religion of the Medes and Persians * The Common Religion of the Aryans of Persia and of India * Indo-Iranian Legends, Yama or Jamshid * Zoroaster, the Prophet of Iran * Gustasp, the First Royal Convert * The Date of Zoroaster's Birth and Death * The Avesta * Ormuzd, the Supreme God * Ahriman, the Spirit of Evil * The Three Principles of Zoroastrianism * Turanian Influences on Zoroastrianism * The Magi * The Doctrine of the Resurrection * The Iranian Paradise * The Influence of Zoroastrianism on Judaism * Summary Chapter X: The Rise of Media and the Fall of Assyria * A Description of Media * The Nisaean Horses * The Expedition of Tiglath-pileser I., circa 1100 B.C. * The Expeditions of Shalmaneser, 844 B.C. * The Invasion of Ramman-Nirari III., 810 B.C. * The Campaigns of Tiglath-pileser IV., 744 B.C. * Israel carried Captive into Media by Sargon II., 722 B.C. * Esarhaddon's Expeditions, circa 674 B.C. * The Tradition of the Medes * Deioces, the Founder of the Royal Dynasty * Ecbatana, the Capital * The Language of the Medes * Sennacherib and the Medes * The Expansion of Media * The Conquest of the Persians by the Medes * The Later Years of A...
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